^V  OF  P«M?^ 


JUL 


':9 


!      O 


?.74 


COMMENTARY 


ON  THE 


HOLT  SCKIPTUEES: 

CRITICAL,  DOCTRINAL,  AND  HOMILETICAL, 

WITH   SPECIAL   REFERENCE   TO   MINISTERS  AND   STUDENTS. 

BY 

JOHN  PETEE  LANGE,  D.D., 

IN   CONNECTION   WITH   A   NUMBER   OF   EMINENT   EUROPEAN   DIVINES. 


TRANSLATED  FROM  THE  GERMAN,  AND  EDITED,  WITH  ADDITIONS  ORIGINAL 

AND  SELECTED, 


PHILIP  SCHAFF,  D.D., 

IN  CONNECTION   WITH   AMERICAN   DIVINES   OP  VARIOUS  EVANGELICAL   DENOMINATIONS. 


VOL.  II.  OF  THE  NEW  TESTAMENT :  CONTAINING  THE  GOSPEL  ACCORDING  TO 
MARK,  AND  THE  GOSPEL  ACCORDING  TO  LUKE. 


NEW   YORK: 
CHARLES  SCEIBNER  &  CO.,  124  GRA^-D  STREET. 

1866. 


THE 


GOSPEL 


ACCORDING  TO 


A      E      K. 


BY 


JOHN  PETER  IaNGE,  D.D., 

PROFESSOR   OF  THEOLOGY   AT   THE   UNIVERSITY   OF   BONN. 


REVISED  FROM  THE  EDINBURGH  TRANSLATION,   WITH  ADDITIONS, 


BY 


WILLIAM  G.  T.  SHEDD,  D.D., 

PROFESSOR   IN   UNION  THEOLOGICAL   SEMINARY,    NEW   YORK. 


FIKST   EDITION. 


NEW  YORK: 
CHAELES  SCEIBNER  &  CO.,  124  GEAND  STEEET. 

1866. 


Entered,  according  to  Act  of  Congress,  iu  the  year  1866,  by 
CHARLES  SCRIBNER, 
In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern  District 

of  New  York. 


JOHK  F.  TROW  &  CO. 

PRINTERS,  STEREOTVPERS,  ASD  E1.ECTR0TYPER3, 

50  Greene  Street,  New  York. 


II. 
THE  GOSPEL  ACCORDING  TO  MARK; 

BEING    THAT    OF    THE    NEW    AND    DIRECT    J^IANIFESTATION    OF 

CHRIST  FROM  HEAVEN,  OF  HIS  ALL-CONQUERING  DIVINE 

POWER,  AND   OF  HIS  DIVINE  VICTORY. 

{SYMBOLIZED  BY  THE  LION.) 


INTRODUCTION. 


1,    DISTmCTIVE  CHAEACTEBISTICS  OF  THE   SECOND  GOSPEL. 

The  Gospel  by  Mark,  like  that  of  Matthew,  presents  the  theocratic  side  of  the  life  and  acts 
of  Christ ;  while  Luke  and  John  bring  out  prominently  their  universal  hearing,  or  application 
to  mankind  generally.  On  this  common  ground,  however,  it  occupies  a  position  distinct  from 
that  of  Mattliew.  Matthew  sets  forth  our  Saviour  as  the  New  Testament  King  of  the  Jews,  in 
whom  the  Old  Testament  has  been  completely  and  throughout  fulfilled;  Mark,  on  the  other 
hand,  exhibits  Him  in  His  independent  Pei'sonality,  as  that  new  and  absolute  manifestation  of 
the  Deity  in  Israel  which  the  whole  Old  Testament  was  designed  only  to  pre-announce  and 
make  ready  for.  Matthew  presents  the  history  of  the  Lord  as  that  of  the  true  Prophet,  Priest, 
and  King,  in  His  conflict  with  the  spurious  representations  of  these  set  up  by  traditionalism ; 
while  Mark  shows  how  all  the  powers  existing  in  the  world,  representing  as  they  did  tlie 
various  phases  of  unbelief,  rose  in  opposition  to  the  Lord,  and  how  all  were  vanquished  by  His 
absolute,  victorious  power.  Hence,  in  the  narrative  of  Matthew,  the  history  of  Jesus  is  pre- 
sented as  the  summing  up  and  culminating  of  the  martyrdom  of  all  the  Old  Testament  worthies 
and  prophets,  as  that  deepest  and  fullest  suflfering  which,  through  the  Spirit  of  all  grace,  be- 
comes and  forms  the  expiatory  service  of  the  great  High-Priest ;  in  the  Gospel  of  Mark,  on  the 
other  hand,  the  element  of  victory  and  of  triumph  (Isa.  ix.)  appears,  and  is  scarcely  kept  in  the 
background,  even  amidst  the  scenes  of  intensest  suffering.  In  the  narrative  of  Matthew,  Christ 
enters  upon  the  scene  in  order  to  remove  the  conditions  and  limitations  which  had  hitherto 
beset  the  course  of  history,  and  from  His  own  infinite  vantage-ground  to  transform  it,  and  give 
it  new  direction ;  in  the  Gospel  by  Mark,  the  coming  of  Christ  is  presented  as  the  absolute 
breaking  up  of  the  former  state  of  things,  by  which  the  elements  of  the  old  broken  world  are 
reduced  to  subservient  material  out  of  vrhich  the  new  kingdom  of  salvation  and  of  liberty  is 
constructed.  The  first  Evangelist  delineates  for  us  the  life  of  Jesus  in  its  theocratfc  aspect,  and 
as  bearing  upon  universal  history ;  the  second  shows  that,  besides  this  human  bearing,  the  life 
of  Jesus,  both  in  its  nature  and  working,  carries  the  direct  impress  of  divinity.  Thus  the 
Gospel  of  history  is  followed  by  the  history  of  the  Gospel ;  the  Gospel  which  details  mighty 
suffering,  by  the  Gospel  which  delineates  mighty  achievement ;  the  Gospel  which  has  appro- 
1 


THE   GOSPEL  ACCORDING  TO  MARK. 


priately  been  symbolized  by  the  sacrificial  bullock,  by  that  to  which  even  antiquity  attached 
the  symbol  of  the  lion.     {See  the  Introduction  to  the  New  Testament^  p.  26.) 

Hence,  in  tracing  the  Gospel  history,  Mark  seems  to  have  viewed  his  subject  mainly  in  the 
light  of  that  prophecy  of  the  patriarch  Jacob  :  "  Judah  is  a  young  lion  "  (Gen.  xlix.  9) — a  pre- 
diction taken  up  once  more  by  Hosea  (xi.  10)  and  by  Amos  (i.  2),  and  swelling  into  a  note  of 
triumph  in  the  last  pages  of  Scripture  (Rev.  v.  8).  Accordingly,  although  the  great  adversary 
of  that  Lion,  even  Satan  himself,  goeth  about  like  a  roaring  lion  (1  Pet.  v.  8),  he  is  not  a  lion 
in  the  genuine  and  spiritual  sense.  The  simile  applies  only  allegorically,  in  reference  to  his 
bold  appearance  in  the  open  persecution  of  believers ;  in  its  higher  symbolical  meaning,  that 
title  belongs  to  the  Lord  Himself.  In  this  respect,  Peter  has  well  described  the  agency  of 
Christ  (Acts  x.  38)  as  "  healing  all  tliat  were  oppressed  of  the  devil."  Mark  delineates  Christ 
as,  from  first  to  last,  pre-eminently  the  victorious  Conqueror  of  all  Satanic  powers.  He  has 
left  us  a  record  of  the  manifestation  of  Christ's  power,  when  that  great  Lion  seized  upon  the 
ancient  world,  and  of  His  brief  but  decisive  victory,  after  which  only  the  ruins  of  the  ancient 
world  are  left,  which  in  turn  furnish  the  materials  for  the  new  one. 

This  Gospel  of  the  intrinsic  power  and  life  of  Christ,  in  its  original  freshness,  as  it  is  reflected 
in  the  kindred  soul  of  the  Evangelist,  possesses  a  great  variety  of  distinguishing  characteristics, 
both  of  a  negative  and  positive  kind.  It  is  on  the  ground  that  it  springs  out  into  record  from 
his  own  peculiar  individual  life,  that  we  account  for  the  conciseness  of  this  the  briefest  of  the 
Gospels,  and  not  primarily  on  that  of  the  historical  occasion  for  its  composition  (Mark,  one  of 
Peter's  Evangelists,  relating  the  events  of  evangelical  history  by  way  of  explaining  his  preach- 
ing). We  can  understand  thus,  why  there  is  apparent  in  it  no  deliberate  leisurely  contem- 
plation of  things  and  events  ;  why  meditation  gives  place  to  rapid  and  picturesque  description ; 
why  he  omits  the  longer  discourses  of  Jesus,  and,  when  he  does  record  any  of  His  discourses, 
selects  those  bm'ning  words  of  controversy,  denunciation,  judgment,  or  triumph;  why,  occasion- 
ally, there  is  an  indulgence  in  hasty,  dashing  expression  (such  as  not  to  "put  on  two  coats,"  ch. 
vi.  9) ;  and  towards  the  close  he  even  breaks  off  abruptly  and  begins  again  (ch.  xvi.  9) ;  and 
why  the  arrangement  of  his  material,  though  distinct,  is  so  often  obscured  by  the  rapid  suc- 
cession of  the  great  events  described,  that  Papias  suggested  that  Mark  had  not  written  in  the 
order  of  succession,  such  as  he  conceived  it  to  have  been  (ou  rd^fi,  Euseb.  iii.  39). 

These  negative  traits  owe  their  origin  to  the  positive  characteristics  of  this  Gospel.  The  deeds 
of  divine  heroism  which  it  describes,  find,  as  it  were,  an  appropriate  body  in  peculiarities  of  ex- 
pression, whether  by  an  accumulation  of  strong  negatives  (ovKen,  ovdeis)  and  by  rapid  transitions, 
or  by  rapid  succession  in  the  narrative,  in  fact,  the  word  evSiws  may  be  designated  as  the  ap- 
propriate watch-word  of  our  Gospel.  While  Matthew  transports  us  gradually  into  the  events  of 
his  time,  as  he  relates  what  "  came  to  pass  in  those  days,"  the  peculiar  expression  "  immediately," 
''  forthwith,"  "  straightway,"  employed  by  Mark,  hurries  us  from  one  event  to  another.  So  fre- 
quently, indeed,  does  the  term  occur,  that  ancient  copyists  not  unfrequently  questioned  its  authen- 
ticity, and  in  Codex  D  it  is  even  omitted  in  several  instances.  {See  Ceednee,  Introd.  i.  p.  102.) 
It  is  this  vividness  of  description  also  that  leads  to  the  frequent  use  of  the  present  tense  in  the 
narrative  (ch.  i.  21, 40,  &c.),  and  to  the  introduction  of  the  very  language  used  by  individuals  (ch. 
iv.  88,  V.  8,  &c.).  On  the  same  ground  also,  the  identical  Aramasan  words  are  introduced  which 
were  employed  in  the  actual  occurrence  (ch.  iii.  17,  22,  v.  41),  and  the  new,  customary,  or  popu- 
lar expressions  of  the  time  are  used  {8r]vdpiov ;  KevTvplcov).  But  while  the  Evangelist  rapidly 
sketches  his  great  picture,  he  also  greatly  delights  to  dwell  on  those  particular  events  which 
form  its  essential  features.  That  enthusiasm  and  vividness  of  realization  which  account  for  the 
brevity,  rapidity,  and  somewhat  dramatic  tone  of  the  narrative,  also  exi:)lain  the  introduction 
of  details  which  seem  to  give  life  to  the  scene.  Thus  we  have  certain  graphic  touches  of  de- 
scription,— such  as  Christ  being  in  the  wilderness  among  wild  beasts;  the  cursed  fig-tree  wither- 
ing to  the  root;  Jesus  asleep  on  a  pillow  in  the  hinder  part  of  the  vessel  while  crossing  the 
lake.  Along  with  those  lifelike  touches  of  the  historian's  pencil,  which  appear  in  the  de- 
lineation of  that  beautiful  simile  in  ch.  iv.  26,  or  in  that  of  the  gradual  cure  of  the  blind  man 
in  ch.  viii.  22,  we  also  find  a  freshness  and  accuracy  of  recollection,  as  in  rec;illing,  for  example, 


1.    DISTINCTIVE  CHARACTEKISTICS  OF  THE   SECOND   GOSPEL. 


the  name  of  Bartimseus,  the  son  of  Tinireus,  the  blind  beggar  on  the  road  to  Jericho,  and  a 
chihllike  atfectionateness,  leading  to  the  frequent  use  of  diminutive  forms  of  expression,  such 
as  "little  daughter,"  "little  child,"  &c.  Lastly,  from  the  same  causes  there  is  a  marked  ac- 
curacy of  details  in  reference  to  the  persons  introduced  on  the  scene,  the  particulars  of  time 
and  place,  numbers,  secondary  circumstances,  and  other  small  points,  more  especially  when  the 
Evangelist  describes  the  miraculous  cures  performed  by  the  Lord.  {See  Ceedner,  p.  103  seq.) 
Thus  the  second  Gospel  may  be  characterized  as  that  of  a  rapt  beholding  of  the  Son  of  God 
manifesting  His  divine  power  by  His  divine  working.  The  victorious  work  of  Christ  passes 
before  us  in  a  series  of  great  life-pictures,  rapidly  succeeding  each  other.  His  mission  of  pardon 
and  grace  is  accomplished  in  a  few  great  stages,  each  the  result  of  deepest  energy  and  zeal,  and 
the  manifestation  of  His  inmost  life.  It  is  as  if  the  heavens  were  rent  asunder,  and  were 
eternally  pouring  down  their  richest  showers  of  blessing.  Hence,  also,  both  the  attractive  and 
the  repelling  influence  of  Christ  are  sharply  and  decisively  set  before  us ;  the  enmity  of  un- 
believers rises  immediately  into  mortal  hatred,  while  the  people,  on  the  contrary,  gather 
around  Him  in  thronging  crowds,  bearing  with  them  those  who  need  His  help.  Sometimes 
there  is  not  even  room  to  stand,  nor  leisure  so  much  as  to  eat.  "  Nay,  His  active  love  shines 
forth  in  such  bright  effulgence,  and  kindles  such  enthusiasm  among  the  multitudes  which  sur- 
round Him,  that  on  one  occasion  His  kinsmen  were  about  forcibly  to  remove  Him  from  the 
throng,  from  an  apprehension  that  He  was  beside  Himself  (ch.  iii.  21).  He  produces  the  deepest 
impression  on  the  people ;  they  are  filled  with  wonder,  astonished  beyond  measure,  and  dis- 
mayed, wherever  He  makes  His  appearance  to  manifest  His  power  and  love."  The  effects 
produced  correspond  to  the  influence  felt.  "  He  healed  many,  insomuch  that  they  rushed  upon 
Him  for  to  touch  Him,  as  many  as  had  plagues."  Wherever  His  arrival  is  announced,  the  sick 
are  brought  from  all  the  neighborhood,  and  laid  in  the  street  on  their  couches;  and  they  be- 
seech Him  that  they  might  touch  if  it  were  but  the  hem  of  His  garment,  "  and  as  many  as 
touched  Him  were  made  whole."  Even  His  appearance  among  them  causes  the  people  to  be 
greatly  amazed,  so  that  they  tremble  for  joy  and  awe  (ch.  is.  15).  But  every  deed  He  per- 
forms is  a  victory  over  the  hostUe  powers.  Mark's  Gospel  is  not  so  deeply  pervaded  by  the 
anticipation  of  death  as  that  of  Matthew.  Even  of  Christ's  last  words  on  the  cross,  only  these 
are  recorded:  "My  God,  My  God,  why  hast  Thou  forsaken  Me?  " — as  if  in  this  hour  of  agony, 
also,  we  were  to  hear  only  the  Lion's  cry  of  woe.  In  the  same  manner,  in  the  history  of 
the  resurrection,  only  its  astounding  features  are  prominently  brought  forward.  In  their  dis- 
tress, the  disciples  believe  not  the  tidings  of  His  resurrection,  whether  from  the  lips  of  Mary 
Magdalene,  or  from  those  of  the  two  disciples  to  whom  He  had  appeared  by  the  way.  But  as 
soon  as  Christ  Himself  appears  among  them,  and  upbraids  them  with  their  unbelief,  they  are 
completely  changed ;  they  are  now  ready  to  receive  the  commission  to  preach  the  Gospel  to 
every  creature.  A  continued  manifestation  of  His  power  attends,  after  His  resurrection  and 
ascension,  the  messengers  of  Christ,  and  confirms  the  word.  Thus  characteristically  closes  the 
Gospel  by  Mark,  even  as,  throughout  his  narrative,  his  eye  was  mainly  fixed  on  those  miraculous 
and  healing  manifestations  of  divine  power  by  which  the  world  was  shaken  and  transformed. 
In  this  respect  his  narrative  is  unique ;  it  exhibits  the  life  of  Christ  as  divine  power  pervading 
the  world.  Throughout,  it  presents  the  history  of  Christ  as  the  working,  manifestation,  and 
influence  of  the  God-man.  From  the  pages  of  Mark  we  gather  how,  at  the  time.  He  touched 
every  chord  of  feeling  in  the  souls  of  the  people — amazement,  fear,  confidence,  hope,  joy,  and 
delight ;  and  how  He  adapted  His  divine  power  to  those  varying  states  of  emotion,  whether 
by  reproof,  healing,  or  sanctification.  The  rapidity  with  which  the  Saviour  achieved  such 
immense  results,  the  impetuous  enthusiasm  which  characterizes  that  day's  work  in  which  He 
pervaded  the  world  with  the  power  and  eflicacy  of  His  name,  and  the  victorious  strength  with 
which  He  triumphed  over  the  bondage  of  the  world  and  the  sorrows  of  the  grave,  and  rose  to 
His  throne  of  glory,  are  here  presented  as  the  grand  characteristics  of  the  divine  Redeemer, 
who  accomplishes  His  work  of  redemption  by  a  series  of  rapid  victories.  At  the  same  time, 
this  glorious  life  of  work  and  victory  is  to  serve  as  a  symbol,  in  the  light  of  which  we  are  to 
view  and  to  understand  every  deed  wrought  in  the  name  of  the  Lord,  every  awakening  and 


THE   GOSPEL  ACCORDING  TO  MARK. 


vivifying  operation  in  hearts  divinely  moved,  every  triiimpli  of  chrisrological  power,  every 
lion-like  bound,  shout,  and  victory  of  faith  on  earth,  —  in  short,  every  outgoing  of  that 
eternal  energy  which  proceeds  from  the  throne  of  the  Sou  of  God.  {See  Lange,  Life  of  Jesus, 
i.  p.  248.) 

Another  peculiarity  of  our  Gospel  deserves  special  mention.  It  will  readily  be  noticed  that 
the  Evangelist  lays  emphasis  on  the  periods  of  pause  and  rest  which  rhythmically  intervene 
between  the  several  great  victories  achieved  by  Christ.  Each  fresh  advance,  each  new  contest 
and  victory,  is  preceded  by  a  period  of  retirement.  Thus,  the  Saviour,  at  tlie  commencement 
of  His  work,  leaves  the  obscure  abode  of  His  humiliation  at  Nazareth,  that  by  humble  sub- 
mission to  the  baptism  of  John,  He  might  insure  His  victorious  progress.  Thence  He  retires 
into  the  wilderness ;  again  and  again  He  repairs  into  the  desert,  to  issue  forth  anew  and  to 
achieve  ever  larger  conquests.  Even  His  ascension  is  presented  at  the  close  of  our  Gospel 
under  the  peculiar  aspect  of  Christ  retiring  in  order  to  conquei',  by  His  power  and  blessing, 
the  whole  world,  through  the  instrumentality  of  His  ambassadors.  {See  this  feature  fully 
brought  out  in  Section,  5.) 

[To  this  sketching  of  Lange  may  be  added  the  remarks  of  a  thoughtful  English  critic, 
which  strikingly  agree  with  it.  "  There  are  many,  again,  whose  sympathies  are  entirely  with 
the  present,  who  delight  in  the  activity  and  warmth  of  daily  life,  who  are  occupied  with  things 
around  them,  without  looking  far  beyond  their  own  age  and  circle.  To  them  St.  Mark  ad- 
dresses a  brief  and  pregnant  narrative  of  the  ministry  of  Christ,  unconn£cted  with  any  special 
recital  of  His  birth  and  preparation  for  His  work,  aud  unconnected,  at  least  in  its  present  shape, 
with  the  mysterious  history  of  the  Ascension.  ...  It  seems  natural  to  find  in  St.  Mark  a 
characteristic  fitness  for  his  special  work.  One  whose  course  appears  to  have  been  marked 
throughout  by  a  restless  and  impetuous  energy  was  not  unsuited  for  tracing  the  life  of  the 
Lord,  in  the  fresh  vigor  of  its  outward  power.  The  friend  alike  of  St.  Paul  and  St.  Peter, 
working  in  turn  in  each  of  the  great  centres  of  the  Jewish  world,  at  first  timidly  sensitive  of 
danger,  and  afterwards  a  comforter  of  an  imprisoned  apostle,  himself  '  of  the  circumcision,'  and 
yet  writing  to  Gentiles,  St.  Mark  stands  out  as  one  whom  the  facts  of  the  Gospel  had  moved 
by  their  simple  force  to  look  over  and  beyond  varieties  of  doctrine  in  the  vivid  realization  of 
the  actions  of  the  'Son  of  God.'  For  him  teaching  was  subordinate  to  action;  and  every  trait 
which  St.  Peter  preserved  in  his  narrative  would  find  a  faithful  recorder  in  one  equally  suited 
to  apprehend  and  to  treasure  it."    "Westoott,  Study  of  the  Gospels^  pp.  205,  213,  214. — Ed.] 

§  2.    HISTOKY  OF  MARK  THE   EVAIS^GELIST. 

In  the  Book  of  Acts,  the  writer  of  our  Gospel  is  first  designated  as  John  Mark  (ch.  xii.  12, 
25),  then  as  John  (ch.  xiii.  5,  13),  and  lastly  as  Mark  (ch.  xv.  39).  Oomp.  Col.  iv.  10;  2  Tim. 
iv.  11 ;  Philem.  24.  Originally  he  seems  to  have  borne  the  Jewish  name  of  John ;  but  it  must 
not  be  imagined  that  on  entering  upon  the  duties  of  an  Evangelist,  he  arbitrarily  adopted  the 
Koman  name  of  Mark.  His  familiarity  with  the  Latin,  Avhich  may  be  gathered  from  the 
circumstance  that  lie  afterwards  became  "the  interpreter  of  Peter"  (his  ipfirjvfiWijs,  :iccording 
to  Papias  in  Euseb.  iii.  39,  Iren.  iii.  1  et  alia;  also  TertuUian,  Jerome),  may  have  been  due  to 
some  connection  between  his  family  and  Italy.  His  father,  or  some  other  of  his  relatives,  may 
have  been  a  proselyte  from  Eome ;  or  else  a  wealthy  family  like  that  of  Mark  may  have  had 
other  reasons  for  giving  him,  along  with  the  Hebrew,  a  Eoman  name.  Certain  it  is  that,  in  his 
capacity  of  companion  to  the  Apostles,  he  is  generally  designated  Mark,  just  as  Saul  took  the 
name  of  Paul  when  engaged  in  his  great  work.  Later  ecclesiastical  tradition  has  in  the  present, 
as  in  other  instances,  availed  itself  of  this  circumstance  to  transform  our  Evangelist  into  two 
or  thi'ee  saints.  The  Evangelist  Mark  was  represented  as  being  a  diftcrcnt  personage  from  John 
Mark;  and  again,  these  two  as  distinct  from  the  relative  of  Barnabas  (compare  the  art.  Mark 
in  "WiNEE,  i?mZ  Encycl.).  Among  later  divines,  Grotius,  Calovius,  and  Schleiermacher  {Stud.  u. 
Krit.  for  1832),  and  still  more  recently  Kienlen  {Stud.  n.  Krit.  for  1848,  p.  423),  have  endeavored, 
though  unsuccessfully,  to  maintain  the  existence  of  two  biblical  personages  of  the  name  of 


2.     HISTORY   OF  MARK  THE' EVANGELIST.  '5 


Mark, — the  one  a  companion  of  Peter,  the  other  of  Paul.  The  fact  that  Mark  acted  as  Evan- 
gelist alternately  in  connection  with  Paul  and  with  Peter,  is  readily  accounted  for,  both  from 
the  vitality  and  mobility  of  his  temperament  and  character,  and  from  the  mutual  understanding 
and  accord  between  the  two  Apostles  themselves.  Nor  is  there  more  solid  reason  for  including 
Mark  among  the  seventy  disciples, — upon  the  conjecture  that  he  was  one  of  those  wlio  were 
offended  by  the  saying  of  Christ,  about  the  necessity  of  eating  His  flesh  and  drinking  His  blood 
(John  vi.  53,  60),  but  was  afterwards  restored  through  the  admonitions  of  Peter.  Stron"'er 
probability  attaches  to  the  supposition  that  Mark  himself  was  the  young  man,  of  whom  he 
relates  in  his  Gospel  (ch.  xiv.  51),  that  on  the  night  of  the  Lord's  betrayal  he  followed  Ilim 
clothed  in  a  light  night-dress,  which  he  left  in  the  hands  of  the  officers  when  he  fled  from  them 
(Comp.  Olshausen,  Lange,  L^fe  of  Jesus ^  i.  p.  245,  and  our  comment  on  this  passage).  From 
the  Book  of  Acts,  we  gather  that  the  mother  of  Mark  was  a  wealthy  proprietress;  and  the 
supposition  does  not  appear  far-fetched,  that  she  may  have  owned  a  country-house  in  the  valley 
of  the  Kidron,  at  the  foot  of  the  Mount  of  Olives, — perhaps  even  the  garden  of  Gethsemane. 
At  any  rate,  there  is  a  striking  resemblance  between  the  character  of  that  young  man  and  the 
life  of  Mark,  in  whose  quick  and  ardent,  but  mobile  and  inconstant  disposition  sin  required  to 
be  specially  met  and  conquered  by  sovereign  grace.  Thus  we  find  that,  while  Mark  boldly 
accompanied  Paul  on  his  first,  missionary  journey,  he  suddenly  forsook  him,  but  afterwards 
again  recovered  himself,  and  offered  his  services  in  other  expeditions  of  the  same  kind.  For 
further  particulars  respecting  the  young  man  mentioned  in  ch.  xiv.  51,  see  the  Notes  below. 

As  already  noticed,  Mark  was  the  son  of  an  influential  Christian  matron  of  Jerusalem, 
called  Mary,  in  whose  house  the  disciples  were  wont  to  meet  for  united  worship,  according  to 
the  custom  of  those  days  (Acts  xii.  12).  Mary  had  wholly  devoted  herself  to  the  cause  and 
service  of  Christ;  for  at  a  time  when  James  the  Elder  had  just  fallen  by  the  sword  of  Herod 
Agrippa,  and  Peter  lay  in  prison  awaiting  a  doom  from  which  he  was  only  delivered  by  a 
miracle,  she  risked  her  all  by  converting  her  house,  so  to  speak,  into  the  principal  church  of 
Jerusalem.  Indeed,  so  well  was  this  understood,  that  after  his  miraculous  liberation  from 
prison,  Peter  at  once  directed  his  steps  to  her  house,  as  the  great  centre  and  meeting-place  of 
the  disciples.  The  son  of  such  a  woman — a  worthy  companion  of  the  other  heroic  Maries  of 
tlie  Gospels — could  not  but  be  early  acquainted  with  the  blessed  truths  of  Christianity.  From 
tlie  expression  in  1  Pet.  v.  13  (vto?  jnov),  it  has  been  inferred  that  the  Apostle  Peter  had  been 
the  instrument  of  his  conversion.  That  his  religious  convictions,  however,  depended  not  on 
those  of  any  man  in  particular,  is  evidenced  by  the  fact,  that  his  peculiar  relation  towards 
Peter  did  not  prevent  him  from  joining  Paul  and  Barnabas  on  their  return  from  Jerusalem  to 
Antioch,  probably  with  a  view  to  that  missionary  tour  on  which  he  afterwards  accompanied 
them  in  the  capacity  of  an  evangelisf  or  minister  (uTrrjpeVr/s-,  Acts  xiii.  5).  But  this  step  was 
probably  taken,  mainly  at  the  suggestion  of  his  uncle  Barnabas  (Mark  was  ai/e\//-tof  to  Barnabas, 
Col.  iv.  10).  We  are  not  informed  on  what  ground  our  Evangelist  deserted  the  mission  at 
Perga  in  Pamphylia,  and  returned  to  Jerusalem.  Luke  is  silent  on  the  point ;  although  Paul 
regarded  the  conduct  as  so  blameworthy,  that  when  he  and  Barnabas  resolved  to  undertake  a 
second  missionary  tour  (Acts  xv.  36j,  he  firmly  refused  to  accept  the  proftered  assistance  of 
Mark  (Acts  xv.  38).  Nay,  of  such  importance  did  he  deem  the  matter,  that,  when  Barnabas 
insisted  on  allowing  his  nephew  to  accompany  them,  Paul,  rather  than  yield,  separated  from 
his  old  companion,  and  that,  too,  although  he  was  in  many  respects  imder  considerable  obliga- 
tions to  one  who,  under  the  influence  of  that  love  which  thinketh  no  evil,  had  first  introduced 
him  to  the  Apostles  at  Jerusalem,  and  afterwards,  with  an  unselfishness  truly  Christian,  had 
brought  him  to  Antioch,  to  share  in  the  work  going  on  in  that  city.  We  cannot  doubt  that 
Barnabas  had  spiritual  grounds  for  his  conduct  in  reference  to  Mark,  beyond  a  mere  natural 
feeling  for  his  young  relative,  and  that  large-hearted  charity  of  which  he  otherwise  had  gi^-en 
proof  {See  Acts  iv.  36).  Still,  it  may  be  supposed  that  the  well-merited  reproof  administered  by 
Paul,  proved  of  greater  use  to  Mark  in  after-life  than  the  apology  oflfered  for  him  by  Barnabas. 
It  is  just  possible  that,  at  the  time,  some  of  the  views  on  which  Paul  acted  in  his  missionary 
labors  had  appeared  too  liberal  to  the  young  convert  from  Jerusalem.    Even  Barnabas  does 


6*  THE  GOSPEL  ACCORDING  TO  MARK. 

not  seem  to  have  always  felt  equally  confident  on  the  subject  (Gal.  ii.).     Suflice  it  tliat  the 
presence  of  Mark  was  the  occasion  of  "sharp  contention"  and  separation  between  the  two 
missionaries,  who  now  took  up  different  fields  of  labor.      Paul  went  from  Syria  directly  to 
Oilicia;  while  Barnabas  took  ship  for  Cyprus,  his  native  island,  where  also,  on  his  first  journey, 
he  had  commenced  a  mission.     It  deserves  special  notice,  that  while  Paul  was  in  the  habit  of 
commencing  a  missionary  tour  by  revisiting  the  place  where  on  a  former  occasion  he  had  first 
labored,  he  this  time  ceded  it  to  Barnabas.     It  is  on  this  occasion,  that  Luke  for  the  first  time 
designates  our  Evangelist  simply  by  the  name  of  Mark  (Acts  xv.  39).     But  the  spirit  of  apos- 
tolic peace  soon  overcame  the  temporary  misunderstanding  and  disagreement.     Hence,  we 
afterwards  find  Mark  among  the  assistants  of  Paul  during  the  time  of  his  first  captivity  at 
Eome  (Col.  iv.  10  ;  Philem.  24),  i.  e.,  about  the  year  62.     At  a  somewhat  later  period,  however, 
he  seems  to  have  been  with  Peter  at  Babylon  (1  Pet.  v.  13),  whence  the  Apostle,  addressing 
the  disciples  in  Asia  Minor,  sends  salutations  from  Marcus  his  son.     For  we  regard  the  follow- 
ing as  settled  points :    First,  that  Babylon  means  the  place  of  that  name,  and  not  Rome,  as  it 
could  have  served  no  rational  purpose  to  conceal  the  name  of  a  place  under  a  mystical  title, 
wliich  might  so  readily  be  misunderstood;   secondly,  tliat  the  First  Epistle  of  Peter  bears  evi- 
dent marks  of  having  been  composed  at  the  time  when  the  persecution  of  Christians  through- 
out the  Eoman  Empire  was  just  beginning,  and  the  Jews  were  preparing  for  their  last  great 
war  of  nationality,  *.  e.,  some  time  after  the  year  62.     But  as,  during  his  second  captivity,  Paul 
charged  Timothy  (2  Tim.  iv.  11)  to  bring  Mark  with  him   to    Rome  (probably  from  Asia 
Minor),  the  supposition  is  probable,  that  our  Evangelist  was  at  the  time  returning  from  Babylon. 
It  is  easily  supposable,  that  in  those  great  and  portentous  days — when,  in  rapid  succession,  the 
Epistle  of  James,  that  to  the  Hebrews,  and  the  First  Epistle  of  Peter  were  addressed  to  Jewish 
Christians,  with  the  view  of  warning  them  against  the  danger  of  apostasy,  and  of  entreating 
them  to  bear  with  patience  the  trials  and  sufferings  which  were  approaching — Mark  had  been 
employed  as  the  medium  of  special  communication  between  Paul  and  Peter.     At  any  rate, 
there  is  nothing  strange  in  an  interchange  of  service  in  the  common  work  of  the  Lord,  just  as 
Silas  was  both  a  companion  of  Paul,  and  also  engaged  with  Peter  in  the  work  of  the  Lord. 
Such  special  missions  would  be  peculiarly  in  consonance  with  the  bold  and  valiant  character 
of  Mark ;  and  hence,  we  do  not  wonder  to  find  him  ranged  by  the  side  of  the  chief  Apostles, 
like  a  young  lion,  at  the  most  dangerous  points  of  attack,  now  at  Babylon,  and  now  again  at 
Eome.     But  from  this  commission  of  Paul  to  Timothy,  it  does  not  necessarily  follow  that  the 
latter  was  in  circumstances  to  obey  it.     In  all  probability,  Peter  arrived  at  Rome  about  the 
same  time  as  Mark ;  as  there  is  suflScient  evidence  of  the  fact,  that  Peter  suffered  martyrdom 
at  Rome  along  with  Paul,  about  the  year  68.     This  fact,  again,  is  the  foundation  for  the  other 
statements  of  antiquity  (Papias  in  Euseb.  iii.  39;    Iren.  iii.  1,  and  others),  to  the  effect,  that 
Mark  acted  as  interpreter  ((purjvedTrjs)  to  Peter.     Nor  is  it  necessary  to  suppose,  with  Kuinoel, 
that,  according  to  this  statement,  Mark  translated  into  Greek  what  Peter  spoke  in  Aramaean; 
nor,  with  Meyer  (who  quotes  from  Jerome  a  statement  evidently  marked  with  a  dogmatic  bias), 
that  the  expression  Hermeneutes  merely  meant  a  secretary,  whose  duty  it  was  to  put  on  paper 
the  oral  communications  of  the  Apostle  (Comp.  Meyer,  Introd.  to  the  Gospel  of  M(a%  p.  2). 
It  is  evident  that  Mark,  who  was  familiar  with  the  manners  and  language  of  Rome,  could  render 
important  assistance  to  Peter  in  Italy,  as  "interpreter"  in  the  strictest  sense,  and  that  too,  not- 
withstanding the  apostolic  gift  of  tongues.     It  is  also  sufficiently  well  attested  (Euseb.  vi.  14; 
Clemens  Alex.  Ilypot.  6)  that  Mark  was  with  Peter  at  Rome, — a  statement  wholly  unconnected 
with  the  ecclesiastical  hypothesis,  acco-rding  to  which  the  Babylon  of  1  Pet.  v.  13  means  the 
city  of  Eome  (Euseb.  ii.  15 ;  Hieron.  Vir.  HI.  8).     The  Gospel  of  Mark  presents  evidence  of  a 
protracted  intercourse  with  Peter,  as  plainly  as  that  of  Luke  shows  that  this  Evangelist  must 
have  enjoyed  continued  intercourse  with  Paul.     It  is  indeed  true,  that  the  New  Testament  idea 
of  the  kingdom  of  God  is  not  so  fully  developed  in  the  Gospel  of  Mark  as  in  the  Epistles  of 
Peter;  yet  the  narrative  of  the  Evangelist  presents  Christ  chiefly  as  the  Lord  of  that  kingdom, 
and  as  the  conqueror  of  Satan  and  his  legions, — and  that  in  so  marked  a  manner,  as  if  the 
sacred  historian  had  adopted  for  his  motto  tlie  testimony  of  Peter,  Acts  x.  28.    Similarly,  also, 


3.     COMPOSITION  AND  INTEGRITY   OF  THE   GOSPEL. 


Irenffius  (iii.  1 ;  comp.  Eusebius  v.  8)  records  that,  after  the  death  of  the  Apostles  Paul  and 
Peter  at  Rome,  Mark,  as  the  disciple  and  interpreter  of  Peter,  wrote  down  the  statements  of 
that  Apostle.  According  to  the  testimony  of  Clemens  Alexandrinus  {Hypot.  6 ;  see  Euseb.  vi. 
14)  Mark  composed  his  Gospel  during  the  lifetime  of  Peter,  in  accordance  with  the  request 
of  that  Apostle's  converts,  and  Peter,  who  was  cognizant  of  the  fact,  did  not  interpose  in  the 
matter.  (For  other  similar  testimonies,  see  Crednee,  p.  113.)  In  that  case,  we  must,  of  course, 
not  confound  the  first  draft'with  the  final  revision  of  the  work.  According  to  the  unanimous 
testimony  of  antiquity,  Mark  went,  after  the  death  of  Peter,  to  Alexandria,  where  he  founded 
a  Christian  church  (Euseb.  iii.  39),  became  its  first  bishop,  and  suftered  martyrdom  (Epiphan. 
Emres.  li.  6 ;  Euseb.  ii.  16  ;  Hieron.  Yir.  Illust.  ii.  8,  and  others).  The  city  of  Venice,  it  is  well 
known,  has 'selected  St.  Mark  as  its  patron-saiut,  and  consecrated  the  renowned  church  of  St. 
Mark  to  his  name. 

There  is  an  entire  correspondence  between  the  character  of  Mark,  and  that  of  his  Gospel. 
And  this  is  another  evidence  of  the  fact,  that  the  human  form  and  aspect  of  a  Gospel  depended 
on  the  individuality  of  the  Evangelist,  and  on  the  point  of  view  which  he  took,  deciding  him 
in  selecting,  arranging,  and  presenting  the  liistorical  material  at  his  command.  It  may  yet 
require  some  time  before  views  like  these  will  prevail  in  the  schools,  and  the  common  error  be 
discarded,  that  the  auxiliaries  and  aids  which  the  writer  had  enjoyed  were  the  main  thing,  and 
the  mental  characteristics  of  the  historian  only  secondary,  if,  indeed,  at  all  to  be  taken  into 
account.  Mark  the  Evangelist,  ardent  and  energetic  (a  kindred  companion  to  Peter),  kindly, 
warm-hearted,  and  affectionate  (a  nephew  of  Barnabas,  in  the  spiritual  sense  also),  liberal  and 
original  in  his  views  (a  friend  of  Paul),  was  called  by  the  Lord  to  transmit  unto  the  Church  a 
Gospel,  in  which  it  is  shown  how  the  Lion  of  the  tribe  of  Judah  became  the  Lamb  of  God, 
and  ho'w  all  human  heroism  finds  both  its  harmony  and  transfiguration  in  the  glorious  achieve- 
ments and  conquests  of  the  God-man.  Thus  the  Gospel  of  actual  personal  suftering,  follows 
that  of  history  and  of  historical  suffering.  [Lange's  thought  seems  to  be,  that  Mark  represents 
the  God-man  in  his  concrete  and  actual  personality,  almighty  both  in  his  miracles  and  his 
passion,  while  Matthew  presents  him  more  as  an  object  of  prophecy.— ^(?.] 

§  3.    COMPOSITION  AND  INTEGRITY  OF  THE   GOSPEL. 

The  oldest  testimony  as  to  the  origin  of  the  second  Gospel  is  that  of  Papias,  Bishop  of 
Hierapolis,  dating  from  the  first  half  of  the  second  century,  and  communicated  by  Eusebms 
{Hist.  Ecdcs.  iii.  39) :  "Mark,  being  the  interpreter  *  of  Peter,  wrote  down  with  great  accuracy 
whatever  he  interpreted  (in  other  words,  what  Peter  stated),  though  he  recorded  not  in  the 
order  (ov  fihroi  rd^fi)  in  which  it  was  spoken  or  done  by  the  Lord  (l  e.,  as  Matthew,  who 
arranged  and  combined  together  the  sayings  and  the  history  of  the  Saviour) ;  for  he  neither 
heard  nor  followed  our  Lord  (as  His  disciple),  but,  as  before  said,  he  was  afterwards  the  com- 
panion of  Peter,  who  arranged  his  instructions  as  was  necessary  (for  popular  teaching  i.  e.),  but 
did  not  give  a  history  of  our  Lord's  discourses  (which  was  one  of  Matthew's  main  objects). 
Wherefore  Mark  has  not  erred  in  any  way  by  writing  some  things  as  he  remembered  them. 
For  he  was  careful  of  one  thing,  not  to  omit  anything  of  what  he  had  heard,  or  to  falsify  (or 
add)  anything  in  these  accounts."  It  appears  to  us,  that  in  his  excessive  anxiety  to  vmdicate 
the  apostolic  authority  of  this  Gospel,  Papias  has  represented  the  undoubted  fact  of  a  con- 
nection between  Mark  and  Peter,  as  if  the  Evangelist  had  been  merely  the  penman  of  the 
Apostle.  Hence  the  other  ancient  testimony,  derived  by  Clement  of  Alexandria  from  prmiitive 
tradition,  and  recorded  in  extracts  from  the  Hypotyposes  (in  Euseb.  vi.  14),  must  be  regarded 
as  supplementary  of  this  account.  According  to  the  statement  of  Clement,  a  great  number 
of  those  who  had  heard  Peter  proclaiming  the  word  of  God  at  Rome  requested  Mark,  who 
liad  followed  the  Apostle  for  a  long  time,  and  well  remembered  what  he  had  said  to  reduce  to 
writing  what  the  Apostle  had  declared.  It  is  added  that  Peter  was  cognizant  of  this,  and 
*  [Lange  translates  by  the  word  gedolmetscM.  The  original  is  c^.,Mo-v.e,  and  denotes  what  Peter  related  from 
memory. — Ed.] 


8  THE  GOSPEL  ACCORDING  TO  MARK. 

encouraged  it  (the  work  as  a  whole) ;  while,  at  the  same  time,  he  abstained  from  all  active 
interference,  either  in  the  way  of  directing  or  restraining  (in  its  individual  parts).  "We  leave 
it  to  others  to  translate  the  passage  so  as  to  mean  that  he  neither  hindered  nor  encouraged 
(Tj-poTpeTTTLKiis)  thc  matter.  His  encouragement  of  the  work  as  a  whole  (jTpoTpcnTiKws)  consisted 
in  this,  that  he  did  not  find  it  necessary  to  omit  anything  from,  or  to  add  unto,  its  individual 
portions.  It  was  the  approbation  of  a  work  bearing  evidence  of  independent  authorship. 
This  view  of  the  passage  agrees  with  the  earlier  account  in  Eusel&ius  (ii.  15).  In  both  cases, 
the  ostensible  reason  assigned  for  the  work  is  the  same.  We  are  told  that  Peter  was  cog- 
nizant of  the  fact  that  Mark  had  composed  the  Gospel  by  the  revelation  of  the  Holy  Spirit, 
and  that  he  rejoiced  in  the  zeal  of  those  who  solicited  the  Gospel ;  finally,  that  he  gave  his 
authority  to  the  work  in  order  that  it  might  be  read  in  the  churches.  On  these  grounds  the 
earlier  Fathers  were  warranted  in  designating  our  Gospel  as  that  of  Peter,  so  far  as  its  sub- 
stance is  concerned,  without  thereby  invalidating  the  originality  of  Mark,  so  far  as  the  style 
and  arrangement  of  material  are  concerned.  (Justin,  c.  Tryph. :  to.  anofjLV7]iJ.ovevnara  Uerpov ; 
Tertull.  c.  Marc.  4,  5 :  "  Marcus,  quod  edidit  Evangelium  Petri  adfirmetur,  cujus  interpres 
Marcus";  Euseb.  ii.  15;  Hieronym.  Vir.  III.  8.) 

A  very  slight  examination  will  sufiice  to  convince  the  student,  that  in  the  third  Gospel  the 
distinctive  mental  characteristics  of  Luke  coincided  witli  the  views  of  the  Apostle  Paul,  and 
exactly  met  the  wants  of  well-educated  Grecian  inquirers  and  converts.  Similarly,  in  our 
Gospel  we  note  how  the  mental  characteristics  of  Mark  corresponded  with  the  manner  in  which. 
Peter  presented  the  truth,  while  at  the  same  time  they  also  harmonized  with  the  wants  of  Roman 
Christians,  and  were  peculiarly  suited  to  the  popular  mind  in  the  capital.  This  fact,  along  with 
the  special  occasion  for  the  composition  of  the  Gospel,  must  be  regarded  as  giving  its  tone  to 
the  narrative.  But  before  proceeding  to  consider  this  factor,  we  must  refer  to,  and  refute,  some 
of  the  more  popular  theories  on  the  subject.  These  are :  1.  Mark  was  merely  a  compiler,  who 
derived  his  Gospel  from  those  of  Matthew  and  of  Luke,  if  not  from  the  former  alone.  2.  The 
Gospel  of  Mark  was  the  original  record  from  which  the  other  two  were  copied.  3.  The  Gospel 
of  Mark  and  those  of  the  other  two  Evangelists  were  equally  derived  from  a  primitive  Gospel 
or  tradition.  4.  The  Gospel  of  Mark  was  written  for  a  special  purpose  (Tendenzschrift). 
Lastly,  5.  The  special  notion  of  those  who  carry  their  views  of  inspiration  so  far  as  to  ignore 
throughout  Scripture,  and  in  our  Gospel  also,  all  human  individuality. — The  first  of  these  views 
was  propounded  in  its  most  extreme  form, —  viz.,  that  Mark  was  merely  the  'pedisequtis  et 
breviator  of  Matthew, —  by  Augustine,  i?e  consensu  Evang.  1,  2,  and  after  him  by  Euthym. 
Zigadenus  and  Michaelis.  In  a  less  extreme  manner,  Michaelis,  Griesbach,  Saunier  {On  the 
sources  of  the  Gospel  of  Marie,  1825),  Theile,  Strauss,  Von  Amnion,  and  others,  maintain  that 
our  Evangelist  made  use  of  Matthew  and  Luke.  To  this  we  reply,  1st,  That  Mark  introduces 
a  number  of  things  not  mentioned  at  all  in  the  other  Gospels  (ch.  iii.  20, 21,  iv.  26-29,  vii.  31-37, 
viii.  22-26,  ix,  11-14,  xiv.  51,  52,  xvi.  9-11) ;  and  that  he  is  marked  by  a  peculiar  way  of 
presenting  matter  which  he  has  in  common  with  the  others  (ch.  i.  42,  v.  4,  5,  vii.  3,  4,  ix.  21-26, 
X.  24,  34,  49,  xii.  32-34).  2.  The  Gospel  of  Mark  commences  and  closes  in  an  independent 
manner,  and  the  material  which  it  has  in  common  with  Matthew  and  Luke  (89  sections),  with 
Matthew  alone  (23  sections),  or  with  Luke  alone  (18  sections),  is  presented  in  an  independent 
form.  Hence,  these  critics  felt  it  necessaiy  to  modify  the  original  hypothesis  of  Augustine  as 
stated  above. — The  second  hypothesis,  that  the  Gospel  of  Mark  contains  the  original  and  prim- 
itive record  from  which  the  other  narratives  were  derived,  was  first  propounded  by  Herder,  and 
adopted  by  Storr,  "Wilke,  Weisse,  Eeuss,  and  Ewald.  Of  late,  critics  have  even  gone  further, 
and  assigned  to  our  Evangelist  the  authorship  of  the  Book  of  Revelation  (Hitzig,  Oil  John 
Marh ;  or,  which  John  was  the  author  of  the  BooTc  of  Revelation  f  Zi'irich,  1843).  But  it  is 
evident  that  the  other  two  Evangelists  furnish  too  many  details  of  their  own — such  as  the 
history  of  Christ's  infancy,  the  longer  discourses  of  Jesus,  &c., —  to  warrant  us  in  supposing 
that  their  narrative  was  derived  from  Mark.  Add  to  this  the  consideration,  that  they  also 
have  their  i)cculiar  manner  of  presenting  and  arranging  the  evangelical  history. — The  third 
hypothesis,  of  the  existence  of  some  primitive  Gospel,  from  which  the  canonical  Gospels  were 


§  3.     COMPOSITION  AND  INTEGRITY  OF  THE   GOSPEL.  9 

derived,  may  now  be  regarded  as  finally  discarded.  The  Aramo3an  Matthew,  to  which  Papias 
refers,  could  not  have  been  that  primitive  Gospel,  as  Corrodi  and  others  suggest  (see  Ebeaed, 
Eva7igelien  Kritik,  p.  5),  since  our  first  Gospel  is  itself  a  Greek  version  of  it.  The  same 
objection  applies  to  the  Gospel  of  the  Hebrews  (Niemeyer  and  others),  which  was  merely  a 
Judfeo-Christian  and  interpolated  edition  of  Matthew ;  while  the  hypothesis  of  Herder  and  of 
Eichhorn,  of  an  original  Gospel  now  wholly  lost,  is  evidently  a  baseless  fiction.  Greater  im- 
portance attaches  to  the  supposition  of  the  existence  of  an  original  evangelical  07-al  tradition, 
which,  in  some  considerable  degree,  became  fixed  in  a  written  form  (Eckermann,  Gieseler). 
Nor  is  it  a  sufficient  objection  to  this  hypothesis,  that  the  Apostles  at  an  early  period  became 
separated  from  each  other ;  for  each  original  witness  told  and  retold  the  evangelical  narrative 
of  and  by  himself.  There  was  a  mutual  and  unceasing  narration  of  the  same  history.  More- 
over, we  gather  from  Luke  i.  1,  that  at  a  very  early  period  there  existed  individual  sketches, 
memorabilia,  relating  to  events  in  the  history  of  our  Lord.  It  will  be  readily  understood  how 
witnesses  of  such  events  would  feel  constrained  to  write  down  these  glorious  facts ;  nor  is  it 
improbable  that  such  narratives  may  have  been  disseminated,  until  they  were  incorporated 
into,  or  superseded  by,  the  four  Gospels.  But  this  hypothesis  of  an  original  Gospel  must  be 
modified  in  its  application,  in  three  respects:  1.  The  first,  second,  and  fourth  Gospels  are  evi- 
dently derived  from  the  personal  recollection  of  the  Apostles ;  and  the  third  Gospel,  at  least 
indirectly.  2.  The  unique  style  of  the  Gospels,  their  peculiar  apostolic  simplicity,  could  have 
been  produced  only  by  the  continuous  influence  of  the  apostolic  spirit.  3.  So  far  as  the  form  is 
concerned,  the  mental  individuality  of  the  Evangelists  constituted  a  most  important  element  in 
shaping  the  historical  materials  at  their  command. — In  reply  to  the  fourth  hypothesis,  defended 
by  Baur,  Schwegler,  Kostlin,  and  others,  that  the  Gospel  of  Mark  was  written  with  a  special 
object,  it  is  sufficient  to  say,  that  this  has  fallen  to  the  ground  along  with  the  peculiar  notions 
about  Ebionism  upon  which  it  was  reared.  The  main  source  whence  the  Gospel  narratives 
were  derived  was  the  vivid  recollection  of  the  Apostles,  deepened,  strengthened,  and  purified 
by  the  Spirit  of  God.  Thus  Mark  depended  on  the  narrative  of  Peter,  which  shaped  itself  in 
accordance  with  the  peculiar  point  from  which  that  Apostle  viewed  the  facts  of  the  Gospel. 
As  a  secondary  source  of  information,  our  Evangelist,  no  doubt,  drew  from  that  general 
evangelical  tradition,  which  had  in  particular  instances  been  chronicled  by  eye-witnesses. 
As  to  the  origin  of  this  tradition,  it  is  of  great  importance  to  bear  in  mind,  that  both  the 
evangelical  narratives  themselves,  and  the  peculiar  form  in  which  they  were  couched,  origi- 
nated in  evangelical  faith  and  feeling,  and  that  their  integrity,  affectionateness,  and  simplicity 
were  due  to  the  inspiration  of  these  writers.  Thus,  our  Evangelist  drew  his  materials  from 
subjective  recollection  (on  the  part  of  Peter),  which  in  turn  rested  on  the  more  general  basis 
of  objective  recollection  (in  apostolic  tradition).  This  material  took  form  in  agreement  with 
his  particular  charisma;  i.  e.,  objectively  under  the  influence  of  inspiration  by  the  Spirit,  and 
subjectively  imder  that  of  his  mental  idiosyncrasy. 

According  to  the  statement  of  Irenseus  (iii.  1),  Mark  published  his  Gospel  after  the  death 
of  Peter  and  Paul  (e^oSoi/,  not  their  departure,  as  Mill,  Grabe,  Ebrard,  and  others  render  it). 
There  is  no  contradiction  between  this  and  the  statement  of  Clement  of  Alexandria,  to  the 
efi"ect  that  this  narrative  had  been  composed  during  the  lifetime  of  Peter,  as  Irena3us  refers 
not  to  the  commencement,  but  to  the  close  of  its  composition.  For  the  purpose  of  introducing 
the  apocryphal  story  of  the  victory  of  Peter  over  Simon  Magus  at  Eome,  Eusebius  has  fixed 
the  time  of  the  Apostle's  stay  in  the  capital  in  the  third  year  of  the  Emperor  Claudius  (A.  D. 
43),  evidently  post-dating  it.  Tlie  publication  of  Mark's  Gospel  must  have  taken  place  between 
the  year  68  and  70.  That  it  was  written  i)rior  to  the  destruction  of  Jerusalem,  we  gather 
from  the  circumstance  that  in  ch.  xiii.  tlie  Evangelist  relates  the  prediction  of  that  event  witliout 
referring  to  its  fulfilment.  Hence  it  must  have  been  composed  about  the  same  time  as  that  by 
Matthew  and  probably  that  by  'John;  the  Gospel  of  Luke  having  been  published  several 
years  earlier. 

According  to  the  testimony  of  Clement,  Eusebius,  Jerome,  and  others,  the  Gospel  of  ^Mark 
was  composed  at  Rome — a  tradition  which  is  credited  by  most  modern  theologians.     Richard 


10  THE   GOSPEL  ACCORDING  TO  MARK. 

Simon  and  otters,  on  the  strength  of  a  statement  by  Chrysostom  that  Mark's  Gospel  was 
written  at  Alexandria,  have  conjectured  that  it  existed  in  a  twofold  recension.  A  comparison 
■  of  the  notice  in  ch.  xv.  21  with  Acts  xi.  20,  led  Storr  to  adopt  the  untenable  hypothesis  that 
it  was  composed  in  Antioch. 

As  our  Gospel  was,  in  the  first  place,  intended  for  Eoman.  Christians,  it  naturally  addressed 
itself  mainly  to  such  as  had  formerly  been  Gentiles.  Still,  it  cannot  be  inferred,  from  the  total  ab- 
sence of  Old  Testament  proof  passages  (with  one  or  two  exceptions),  that  it  was  exclusively  de- 
signed for  Gentile  Christians  (Meyer).  "VVe  have  already  seen  that  it  is  one  of  the  characteristics 
of  Mark,  to  evince  Christ  to  be  the  Son  of  God  by  His  immediate  divine  working.  That  Mark 
introduces  no  Judaizing  elements  (Kostlin),  is  a  trait  which  he  has  in  common  with  all  the 
New  Testament  writers.  On  the  other  hand,  it  cannot  be  doubted  that,  when  the  ardent 
Evangelist  found  himself  addressing  Latin  readers,  this  may  have  influenced  his  style,  as  in 
the  choice  of  Latin  expressions  (ch.  vi.  27,  vii.  4,  8,  xv.  39,  44),  in  giving  explanation  (ch.  xii. 
42,  XV.  16),  and  in  making  certain  additions  (ch.  x.  12,  xv.  21). 

There  is  the  strongest  historical  evidence  in  favor  of  the  genuineness  of  Mark.  Besides  the 
general  ecclesiastical  testimonies,  commencing  with  Justin  Martyr's  Memorabilia  and  Tatian's 
Diatessaron,  and  those  of  Irenasus,  Clement,  and  TertuUian,  we  have  a  sufficiently  clear  quotation 
in  Justin  and  the  primitive  testimony  of  Papias  in  his  favor,  as  in  that  of  Matthew.  But,  just  as 
the  testimony  of  Papias  in  favor  of  Matthew  has  been  turned  against  him  by  putting  a  peculiar 
meaning  upon  the  words  ra  Xoyia*  so  in  the  present  instance  also  it  has  been  sought  to 
invalidate  the  evidence  in  favor  of  our  Gospel  by  an  appeal  to  the  expression  oi  ra^ei,  used  by 
Papias.  This  view  was  first  propounded  by  Schleiermacher  in  the  Studien  und  Kritilcen 
(1832),  and  for  a  time  adopted  by  Credner,  although  'that  writer  has  since  discarded  this 
interpretation.  The  criticism  of  Schleiermacher  was  based  on  the  ungrounded  hypothesis, 
that  Mark's  Gospel  was  written  in  chronological  order.  Meyer  refers  the  expression  ov  ra^ti 
to  the  first  outlines  of  notices  which  Mark  had  made  after  hearing  the  discourses  of  Peter,  and 
which  were  afterwards  revised  and  arranged.  In  our  opinion,  the  language  of  Papias  refers 
more  particularly  to  the  contrast  between  the  Gospel  of  Mark  and  the  careful  arrangement 
adopted  by  Matthew  (of  whom  he  had  previously  spoken),  especially  in  recording  the  Lord's 
discourses.  Baur,  as  might  be  expected,  supposes  that  tlie  original  Gospel  of  Mark  was  a 
work  similar  in  character  to  the  Clementines ;  Kostlin  speaks  of  an  original  Gospel  by  Peter ; 
while  other  writers  indulge  in  similar  fancies.  In  support  of  such  freaks  of  critical  imagination, 
each  of  these  critics  appeals  to  the  ov  ra^ei  of  Papias,  no  matter  whether  it  was  originally  well 
or  ill  founded,  or  is  at'present  properly  or  improperly  interpreted.  Others,  such  as  De  Wette, 
have  cast  doubts  upon  the  testimony  of  Papias,  in  order  thus  to  invalidate  the  authenticity  of 
Mark.  According  to  Ewald,  there  were  many  recensions  of  Mark,  which  underwent  diiferent 
variations.  All  these  suggestions  are  sufficiently  refuted  by  a  proper  appreciation  of  the 
internal  testimony  of  Mark's  Gospel  itself  concerning  its  authorship. 

The  conclusion  of  ch.  xvi.  9-20  has  given  rise  to  critical  difficulties  and  doubts,  which  are 
better  founded  than  any  of  those  above  referred  to.  Eusebius  did  not  admit  the  authenticity 
of  this  passage  (ad  Marin.  Quajstio  I.),  remarking,  that  in  almost  all  manuscripts  Mark's  Gospel 
closed  with  a  description  of  the  flight  of  the  women  from  the  sepulchre.  Jerome  (though  not 
uniformly),  Gregory  of  Nyssa,  and  Euth.  Zigabenus  make  the  same  statement.  Besides,  the 
passage  is  wanting  in  the  Vatican  codex  B. ;  t  and  the  Syriac  Philoxeniana  adds,  that  the  close 
of  the  Gospel  was  difterent  in  other  codices.  Credner  points  out  certain  divergences  in  this 
paragraph  from  the  ordinary  modes  of  expression  employed  in  this  Gospel.  He  asserts  that, 
while  the  distinctive  characteristics  of  Mark  are  wanting  in  this  passage,  others  not  found 
throughout  his  Gospel  may  be  traced  there.     Among  the  latter,  are  such  expressions  as  naaa 

KTicrtf,  yXcci(T(T(iis  Kdivals  XaXeif,  ctc. 

On  the  other  band,  it  should  be  noticed:  1.  That  Irenanis  (adv.  Ilosres.  iii.  10,  G)  was 
acquainted  with  the  present  conclusion  of  our  Gospel,  as  appears  from  the  following  passage: 

*  SeeJjAftGE,  on  Matthew,  p.  42  ;  [Fisdek  :  Essays  on  the  Siqjernatural  Origin  of  Christianity.  Soribncr,  New  York,  1866.1 
t  [Also  in  Codex  Sinaiticus. — Ed.'\ 


3.     COMPOSITION  AND  INTEGRITY  OF  THE  GOSPEL.  n 


In  fine  auteni  Evangelii  ait  Marcus  (xvi.  19):  Et  quidem  domimis  Jesus,  postquam  locutns  est 
eis,  receptus  est  in  cmlos  et  sedet  ad  dexteram  Dei.  Considering  how  much  older  and  more  im- 
portant the  testimony  of  Irenseus  is  than  that  of  Eusebius,  we  are  naturally  led  to  suppose  it 
more  likely  that  our  present  conclusion  of  the  Gospel  was  originally  found  in  all  manuscripts, 
but  was  afterwards  left  out  from  ecclesiastical  prejudices  (because  the  Apostles  were  reproved 
in  it,  etc.),  than  that  it  was  afterwards  added.  2.  In  opposition  to  those  codices  in  which  this 
portion  was  wanting,  we  have  the  evidence  of  other  codices  in  which  it  existed.  3.  While  the 
fact  that  minor  characteristics  of  Mark — such  as  the  expressions  eldecos,  ttuXiv — are  wanting  in 
tliis  section,  is  prominently  brought  forward  by  opponents,  the  leading  features  of  the  passage 
are  overlooked.  But  these  are  quite  characteristic  of  our  Evangelist,  and  show  the  conclusion 
of  his  Gospel  to  be  quite  in  unison  with  the  total  narrative  itself.  Among  these  we  reckon 
the  fundamental  idea  of  the  section,  that  the  risen  Saviour  overcame  the  unbelief  of  Ilis  dis- 
ciples, and  the  promise  of  the  Lord,  that  those  who  believed  on  Him  should  triumph  over 
devils  and  serpents,  and  over  the  powers  of  death.  The  form  and  contents  of  the  section, 
also,  correspond  with  the  idea  of  the  Gospel  generally.  The  strong  expression,  "  Preach  the 
Gospel  to  every  creature,''^  is  in  keeping  with  the  statement  at  the  beginning  of  the  Gospel, 
"  Jesus  was  with  the  wild  beasts;  "  as  are  also  the  closing  words,  "  The  Lord  confirming  the  word 
with  signs  following.^^  Add  to  this,  that  the  Gospel  could  not  have  closed  with  verse  8,  with- 
out being  fragmentary.  Still,  we  cannot  ignore  the  fact,  that  at  an  early  period  the  Gospel 
of  Mark  seems  to  have  existed  in  twofold  recension  or  form.  This  we  have,  in  another  place 
(Lange,  Leben  Jcsu,  i.  166)  explained  by  the  supposition  that  an  incomplete  work  of  the 
Evangelist  may  have  circulated  among  the  Christian  public  before  our  present  and  complete 
Gospel.  A  certain  degree  of  probability  attaches  to  this  hypothesis  from  the  circumstance, 
which  the  Fathers  record,  that  the  Eoman  Christians '  were  very  anxious  to  obtain  Mark's 
Gospel.  "This  rapid  compilation  and  publication,  followed  by  delay  and  hesitation  in  view 
of  new  materials,  and,  lastly,  the  final  completion  of  the  work,  are  so  many  traits  in  ac- 
cordance with  the  general  character  of  Mark,  as  it  is  otherwise  known  to  us."  Nor 
should  it  be  forgotten  that,  as  hierarchical  views  gradually  spread  in  the  Church  after  the 
third  century,  the  fragment  in  question  may  have  excited  greater  interest  from  the  fact 
that  the  Apostles  had  been  presented  by  Mark  in  an  unfavorable  light  in  his  narrative  of  the 
resurrection.  Considerations  like  these  may  have  weighed  with  such  men  as  Eusebius.  Thus, 
it  would  almost  seem  as  if  the  very  characteristics  of  the  Evangelist,  appearing  in  the  passage, 
had  given  rise  to  the  doubts  about  its  authenticity.  In  this  paragraph,  as  in  his  Gospel 
generally,  Mark  seems  mainly  bent  upon  presenting  the  risen  Saviour  in  the  full  majesty  of  His 
power,  as  He  transforms,  by  one  stroke,  the  remaining  unbelief  of  His  followers  int(i  a  faith 
that  overcomes  tlie  world. — The  authenticity  of  this  section  has  been  impugned  by  Michaelis, 
Griesbach,  Oredner,  Ewald,  Hitzig  (who,  however,  ascribes  its  composition  to  Luke),  and 
many  others ;  among  them  Meyer,  who  designates  the  passage  as  an  "  apocryphal  fragment." 
Its  authenticity  is  defended  by  Richard  Simon,  Wolf,  Bengel,  Kuinoel,  Hug,  Guerike, 
and  others. 

In  consequence  of  the  supposition  that  Mark  had  composed  his  Gospel  at  Eome,  and  for 
Romans,  the  idea  was  broached  in  the  Syrian  Church,  that  he  had  originally  written  it  in  Latin. 
Hence  the  subscription  of  the  old  Syriac  Peshito  runs  in  these  words:  Completion  of  the 
Holy  Gospel,  the  announcement  of  Mark;  which  he  uttered  and  proclaimed  at  Rome.  Tliis 
view  reappears  in  the  Philoxeniana  and  some  Greek  manuscripts.  Baronius  availed  himself 
of  it  in  his  Annals  (ad  ann.  45),  for  the  purpose  of  adding  to  the  authority  of  the  Vulgate, 
and  he  was  followed  by  others.  Since  the  time  of  Richard  Simon,  however,  the  hypothesis 
has  been  abandoned,  even  by  Romanist  writers.  A  supposed  Latin  autograph  of  Mark's 
Gospel  at  Venice  has  been  found  to  be  a  fragment  of  the  Vulgate.  The  older  Fathers  partly 
imply,  and  partly  expressly  state,  that  Mark  wrote  in  Greek. 


12  THE   GOSPEL  ACCORDING  TO   MARK. 


§  4.    THEOLOGICAIi  AND  HOMILETICAL  'WORKS  ON  THIS  GOSPEL. 

For  those  exegetical  and  homiletical  works  wliich  treat  of  the  Gospel  of  Mark  along  with 
other  smaller  or  larger  sections  of  the  New  Testament,  we  refer  the  reader  to  the  General 
Introduction,  and  the  remarks  prefatory  to  the  Gospel  by  Matthew.*  To  the  Writings  there 
enumerated,  we  would  add,  the  Commentary  on  the  Scriptures  of  the  Old  and  New  Testament, 
by  Drs.  Val.  Loch  and  W.  Reischl  (Roman  Catholic),  Regensb.,  1827;  and  Luther's  Exposition 
of  the  Oospels^  edited  by  Ebeele,  Stuttg.,  1857.  Besides  these,  we  would  mention  Besser's 
Bible-Hours  (Bihel-Stunden)  Haems'  and  Josephson's  works  on  the  Sermon  on  the  Mount. 
For  the  older  commentaries  on  the  Gospel  by  Mark,  see  Lilienthal's  Evangelium  secundum 
Marcum;  Danz's  Universal- Wdrte7'iuc?i,  Art.  Marcus;  and  Winer's  i7a?i<Z&wc/i,  i.  247.  Rolle, 
J.  B.  Koppe,  and  Wilke,  have  written  in  defence  of  the  originality  of  Mark's  Gospel ;  while 
the  opposite  view,  that  he  was  dependent  upon  Matthew,  has  been  maintained  chiefly  by 
Griesbaox  and  H.  Sattniee.  Compare  also  the  works  of  Knobel,  Hitzig,  Baur,  and  others. 
Of  homiletical  works,  we  specially  mention  those  by  Schleieejiaoher  (Berlin,  1835),  C.  Beie- 
GEE  (Berlin,  1856),  and  W.  L.  Bauer  (Dillenb.  1859). 


§  5.  fundamental  idea  and  arrangement  of  the  gospel  according  to  mark. 

We  find  the  motto  of  this  Gospel  in  the  declaration  of  Peter  in  Acts  x.  38, — "Jesus  of 
Nazareth,  anointed  by  God  with  the  Holy  Ghost  and  with  power,  who  went  about  doing  good, 
and  healing  all  that  were  oppressed  of  the  devil,  for  God  was  with  Him." 

Jesus,  the  mighty  God  ("liSii  hi< ,  Isa.  ix.  6),  who  broke  through  all  fetters  and  bonds, 
appeared  as  a  Divine  Person,  both  in  His  origin,  mission  and  preparation,  and  as  Prince  of  the 
kingdom  of  heaven  engaging  in  warfare  with,  and  achieving  the  victory  over,  Satan  and  his 
powers.  Throughout,  the  narrative  presents  to  view,  a  continuous  series  of  victorious  on- 
slaughts, like  the  leaps  of  a  lion,  followed  by  withdrawals  on  the  part  of  Christ.  Each  victory 
is  succeeded  by  a  withdrawal  with  the  acquired  booty,  which  serves  as  preparation  for  fresh 
progress.  The  ascension  of  the  Lord  forms  His  last  withdrawal,  which  is  to  be  followed  by 
His  final  onset  and  absolute  victory. 

Part  First. 

Grand  preparation.  Royal  appearance  of  Jesus  hy  the  side  of  John  the  Baptist.  First 
manifestation,  when  He  quits  the  retirement  of  His  humiliation  at  Nazareth,  and  first  with- 
di'awal. — In  principle  and  germ  all  the  succeeding  contests  are  now  decided.     (Ch.  i.  1-13.) 

1st  Section. — John  (vers.  1-8). 

2d  Section.— Christ  (vers.  9-13). 

Part  Second. 

Royal  appearance  of  Christ  after  the  Baptist.  His  conflicts  and  victories  in  Galilee,  in  the 
old  Jewish  Church.     (Ch.  i.  14-ix.  50.) 

1st  Section. — Announcement  of  tlie  kingdom  of  heaven  (ch.  i.  14,  15). 

2d  Section. — Conquest  of  the  first  disciples  at  Capernaum,  victory  over  the  demons  in  that 
city,  and  withdrawal  into  the  wilderness  (vers.  16-35). 

3d  Section. — Conquest  of  disciples  in  Galilee,  victory  over  the  demons  in  the  country,  ant] 
withdrawal  into  the  wilderness  (vers.  36-45). 

4th  Section.— Attracting  and  repelling  influence  of  the  Lord.  The  multitude  filled  with 
enthusiasm;  the  traditionalists  oftended.  Conflicts  with  the  powers  of  evil  under  the  form 
of  traditionalism.      Hardening,  and  mortal  hatred  of  the  hostile  party,  and  withdrawal  of 

*  Lange,  on  Matthew,  pp.  19,  42,  43. 


§  6,     FUNDASiENTAL   IDEA  AND  ARRANGEMENT.  13 

Jesus  into  a  ship.  (The  preaching  in  synagogues  gives  place  to  that  on  the  sea-shore.)  (Ch.  ii. 
1-iii.  12.) 

5th  Section. — Conflict  of  Jesus  with  the  unbelief  of  His  countrymen,  and  withdrawal  into 
the  villages  (ch.  iii.  13-vi.  6). 

6th  Section.— Conflict  between  Jesus  and  the  hostility  of  Ilerod,  Calling  and  mission  of 
the  Apostles.  Beheading  of  John,  and  withdrawal  into  tlie  wilderness  on  the  other  side  of 
the  lake  (vers.  7-45). 

7th  Section. — Contest  between  Jesus  and  the  scribes  of  Jerusalem,  and  withdrawal  into 
the  Pagan  country  about  Tyre,  and  into  the  region  of  Decapolis  (ch.  vi.  46-viii.  9). 

8th  Section. — Decisive  conflict  between  Jesus  and  the  Pharisees  in  Galilee,  and  withdrawal 
to  the  mountains  east  of  the  lake.     The  preparation  for  the  new  Church  (ch.  viii.  10-ix.  29). 

9th  Section. — Retirement  of  Jesus  in  Galilee,  preparatory  to  His  journey  to  Peraja  and 
Jerusalem.     Further  preparation  for  the  new  Church  (vers.  30-50). 

Part  Third. 

Conflicts  and  victories  of  the  Lord  in  Persea.  Transition  from  the  old  to  the  new  Church. 
Withdrawal  of  the  Lord  for  the  purpose  of  collecting  the  disciples  for  His  last  journey.  (Ch. 
X.  1-34.) 

1st  Section. — Carnal  views  of  the  Pharisees,  and  spiritual  law  of  the  Lord,  concerning 
marriage. 

2d  Section. — Rabbinical  notions  of  the  disciples,  and  tlieocratic  and  New  Testament  arrange- 
ments of  the  Lord  (vers.  13-16). 

3d  Section. — Temporal  riches  of  the  world,  and  poverty  of  believers  (vers.  17-31). 

4th  Section. — Solemn  gathering  of  the  disciples  on  the  road  to  impending  suff'erings 
(vers.  32-34). 

Part  Fovrth. 

Conflicts  and  victories  of  the  Lord  in  Juda3a.  Christ  founding  the  new  Church.  (Ch. 
X.  35-xv.  47.) 

1st  Section. — The  departure  and  the  triumphal  entry  of  Jesus  into  Jerusalem  (ch.  x.  35- 
xi.  26). 

2d  Section. — Decisive  conflict  of  Jesus  with  His  enemies  at  Jerusalem,  and  withdrawal  of 
the  Saviour  to  the  Mount  of  Olives  (ch.  xi.  27-xiii.  37). 

3d  Section. — The  Saviour's  conflict  of  suffering,  and  His  rest  in  the  grave.  Withdrawal 
into  the  realm  of  the  dead  (ch.  xiv.  1-xv.  47). 

Part  Fifth. 

Resurrection  of  the  Lord.  The  great  victory,  and  appearance  of  the  Victor  in  the  midst 
of  the  Apostles  for  the  purpose  of  completely  establishing  the  new  Church.  Ascent  to  heaven 
(or  last  withdrawal),  to  achieve  His  victory  throughout  the  whole  world.     (Ch.  xvi.) 

1st  Section. — The  risen  Saviour  victorious  for  the  Church;  or,  preparation  for  belief  in  the 
resurrection.     The  three  Easter  messages:  the  angel,  the  woman,  the  two  men  (vers.  1-12). 

2d  Section. — The  risen  Saviour  victorious  in  the  Church,  sweeping  away  the  unbelief  of 
the  disciples,  perfecting  their  faith,  and  giving  them  their  glorious  message  and  commission 
(vers.  13-18). 

3d  Section. — The  risen  Saviour  ascending  to  heaven  victorious  icith  the  Church,  confirming 
the  "word"  and  message  of  the  disciples  throughout  the  world  (vers.  19,  20). 

These  periods  of  rest  and  withdrawal  on  the  part  of  the  Saviour,  preparatory  to  fresh 
progress  and  victory,  are  also  noticed  by  the  other  Evangelists,  but  not  in  so  striking  a  manner 
as  in  Mark's  Gospel.     In  two  instances,  indeed,  they  appear  less  clearly,  showing  that,  while 


14  THE  GOSPEL  ACCORDING  TO  MARK. 

it  was  the  leading  idea  of  Mark  to  indicate  these  contrasts,  his  Gospel  was  nevertheless  not 
strictly  and  uniformly  constructed  or  arranged  upon  such  a  plan.  We  subjoin  a  brief  survey 
of  the  Gospel,  with  the  view  of  setting  more  clearly  before  the  reader  these  contrasts  of  with- 
drawal and  renewed  progress. 

The  Prelude :  John  in  the  wilderness ;  John  arousing  the  whole  country. 

Fundamental  Fact:  Jesus  (the  Son  of  God)  concealed  in  Nazareth;  glorified  in  conse- 
quence of  His  baptism  in  the  river  Jordan. 

1.  Sojourn  of  Jesus  in  the  wilderness;  His  appearance  in  room  and  stead  of  John  ;  conquest 
of  Capernaum. 

2.  Ketirement  of  the  Saviour  into  the  wilderness ;  evangelization  of  Galilee  until  the  pre- 
liminary conflict  with  traditionalism,  ch.  i,  40,  etc. 

3.  Eetirement  of  Jesus  into  the  wilderness  (ch,  i,  45) ;  commencement  and  completion  of 
the  conflicts  in  Galilee, 

4.  Retii-ement  (from  intercourse  with  the  synagogue)  to  the  ship,  and  commencement  of  the 
open-air  sermons  (ch.  iii.  Y) ;  and  also,  of  the  contest  of  the  Saviour,  in  fellowship  with  His 
disciples,  with  the  unbelief  of  the  people. 

5.  Retirement  to  the  villages  in  the  mountains  (ch.  vi.  6) ;  and  reappearance  of  the  Saviour, 
to  enter,  in  fellowship  with  His  disciples,  into  conflict  with  the  enmity  of  Herod — in  the  way 
of  healing  and  feeding  the  people. 

6.  Retirement  into  the  wilderness  on  the  other  side  of  the  Lake  of  Galilee  (ch.  vi.  30) ;  and 
reappearance  of  the  Saviour  to  enter  into  conflict  with  the  scribes  of  Jerusalem.  Preliminary 
separation  from  Judaism, 

7.  Retirement  into  the  Gentile  border-land  of  Tyre  and  Sidon,  and  to  Decapolis  (ch,  vi, 
24,  &c.) ;  and  decisive  conflict  with  Pharisaism  in  Galilee.  Final  separation  from  the  hierarch- 
ical party. 

8.  Retirement  to  the  mountains  on  the  other  side  of  the  Lake  of  Galilee,  and  secret  sojourn 
in  Galilee  (ch.  viii.  13-ix.  50);  journey  to  Perjea. 

9.  Gathering  of  the  disciples  on  the  journey  to  Jerusalem  (ch.  x,  32),  triumphal  entry  into 
the  city,  and  decisive  conflict  in  Jerusalem,  Separation  from  the  temple  and  the  ancient 
theocracy, 

10.  Retirement  of  Jesus  to  the  Mount  of  Olives  (ch,  xiii,  1),  and  reappearance  to  enter  on 
His  conflict  of  suflfering, 

11.  Rest  and  concealment  of  Jesus  in  the  grave  (ch,  xv.  42),  and  reappearance  in  the  per- 
sonal victory  and  triumph  of  His  resurrection.     Victory  over  the  realm  of  the  dead. 

12.  Ascension  of  Jesus ;  being  His  personal  retirement  from  this  earth  and  His  reappearance 
in  the  victories  achieved  by  His  Church.     Victory  over  the  world. 

"We  conceive  that  there  is  scarcely  any  room  for  questioning  the  correctness  of  this  arrange- 
ment, except  perhaps  so  far  as  sections  5  and  9  are  concerned.  But  section  5  certainly  bears  a 
special  mark  in  the  calling  of  the  Twelve,  which  was  preceded  by  solitude  and  prayer.  And 
if  it  be  objected  that  the  theme  of  section  9  holds  no  very  prominent  place  in  Mark's  Gospel, 
we  reply  that  it  occupies  a  highly  prominent  one  in  the  Gospel  of  John,  as  the  last  sojourn 
of  Jesus  preparatoiy  to  His  triumphal  entry  into  Jerusalem  (John  xi,  54  etc.).  And  even  in 
Mark's  Gospel  it  is  indicated  with  sufficient  distinctness,  provided  we  attach  their  full  and 
proper  meaning  to  those  important  words  in  ch,  x.  32  :  "  kcli  rjv  Trpoaycov,  etc.,  Koi  aKo\ov6ovvrfs 
e0o/3or<t/ro,"  "koi  irapaXa^cbv  nciXiv  rovi  ScuSfKa,"  etc,  Meyer  rightly  observes :  "Hitherto  the 
disciples  had  only  partially  and  timidly  followed  Him  ;  most  of  them,  filled  with  consternation, 
had  left  Him  by  the  way.  But  now  the  Saviour  halted  on  His  journey,  and  again  called  the 
Twelve  around  Him,  This  event  marks  the  gathering  of  the  disciples  of  Jesus  in  the  wilder- 
ness of  Ephraim  for  the  solemn  and  avowed  purpose  of  surrender  to  the  final  entry  into 
Jerusalem,  and  all  that  it  implied,"  In  this  progressive  series  of  victorious  conflicts,  the  four 
chosen  Apostles  form  the  first  conquest  of  Jesus— the  final  subjection  and  possession  of  the 
whole  world.  His  last  triumph ! 


THE 


GOSPEL  ACCORDING  TO   MARK. 


PART    riRST. 

Grand  Preparation.  Christ's  kingly  appearing  hy  the  side  of  John  the  Baptist. 
First  Victory  and  First  Withdrawal.  The  virtual  Decision  of  all  subsequent  Con- 
flicts and  Victories  (Ch.  I.  1-13). 


FIRST    SECTION. 
JOHN  THE  BAPTIST. 


Chaptee  I.  1-8. 

(Parallels :  Matt.  iii.  1-12 ;  Luke  iii.  1-20 ;  John  i.  19-28.) 

1,  2     The  beginning  of  the  Gospel  of  Jesus  Christ,  the  Son  of  God :  As  it  is  written  in 
the  prophets/  Behold,  I  send  my  messenger  before  thy  face,  which  shall  prepare  thy 

3  way  before  thee ;  ^  The  [A]  voice  of  one  crying  in  the  wilderness  [desert],  Prepare  ye 

4  the  way  of  the  Lord,  make  his  paths  straight.     John  did  baptize  in  the  wilderness,  and 

5  preach  the  baptism  of  repentance  for  the  remission  of  sins.     And  there  went  out  unto 
him  all  the  land  of  Judea,  and  they  of  Jerusalem  [the  Jerusalemites],  and  were  alP  bap- 

6  tized  of  [by]  him  in  the  river  of  Jordan,  confessing  their  sins.     And  John  was  clothed 
with  camel's  hair,  and  with  a  girdle  of  a  skin  about  his  loins ;  and  he  did  eat  locusts 

7  and  wild  honey ;  And  [he]  preached,  saying,  There  cometh  one  mightier  than  I  after 

8  me,  the  latchet  of  whose  shoes  I  am  not  worthy  to  stoop  down  and  unloose.     I  indeed 
have  baptized  you  with  water:  but  he  shall  baptize  you  with  the  Holy  Ghost. 

1  Ver.  2. — We  regard  the  testimony  of  Irenseus  and  other  fathers,  with  Codd.  A.,  P.,  as  sufficient  to  establish  the  read- 
ing iv  Tois  jrpo0^Tai5,  against  the  reading  of  Codd.  B.,  D.,  L.,  and  othei'S,  ev  'Hcrata  tw  7rpo0))Tj;,  which  Griesbach  and 
most  recent  critics  would  prefer  on  their  authority.  That  tlie  text  was  changed  into  the  form  which  it  has  in  our  reading 
is  scarcely  conceivable ;  on  the  other  hand,  the  reading  "  in  Esaias  "  might  have  been  inserted  from  the  second  citation 
through  an  inexact  reminiscence,  especially  as  Mark  is  not  elsewhere  accustomed  to  quote  minutely  (ch.  si.  17  ;  xii.  10; 
xiv.  27).  If  the  reading  "  in  Esaias  the  prophet "  be  preferred,  the  passage  of  Malachi  must  bo  regarded  as  a  further  devel- 
opment of  the  main  passage  in  Isaiah,  which  is  made  prominent  as  the  first  announcement  of  the  forerunner. 

'^  Ver.  2. — 'EfjiirpoaB^v  <rou  is  not  sufficiently  supported. 

'  Ver.  5. — The  rrai/Tes  belongs  to  the  inhabitants  of  Jerusalem,  according  to  the  best  MS.,  and  does  not  come  after 
e/SaTTTifoi'TO. 

hold,"  etc.,  and  vs.  3)  to  indicate  the  forerunncr.ship 
EXEGETICAIi  AND  CRITICAI..  of  John.     Hence  the  beginnmp;  goes  on,  according  to 

Meyer,  to  vs.  8,  and  not,  as  Ewald  says,  to  vs.  15. 

Ver.  1.  The  beginning  of  the  Gospel. — The   There  is  an  analogous  superset  iption  in  Matt.  i.  1. 

superscription    includes    from    vs.   1    to    3,    closing   When  Mark  points  to  John  the  Baptist  as  tlie  bcgin- 

with  the  words,  "  make   his  paths   straight."     The  ning  of  the  Gospel,  he  refers  to  its  whole  development. 

Evangelist  designs  by  both  passages  (vs.  2  from  "  be-  and  this  logically  leads  to  and  includes  the  narrative 


16 


THE  GOSPEL  ACCORDING  TO  MARK. 


of  the  Infancy.  But  he  does  not  include  in  his  design 
generally,  processes  and  means :  hence  John  also 
must  come  upon  the  scene  as  the  mature  man.  In 
this  concise  and  sudden  introduction,  the  Evangelist 
himself  appears  before  us  in  all  his  own  peculiarity. 
Indeed,  this  beginning  of  the  Gospel  was  in  the 
apostolical  age  the  customary  commencement  of  evan- 
gelical tradition,  and  as  such  always  accompanied 
the  apostolical  preaching.  It  always  started  with  the 
appearance  of  John  the  Baptist.  The  history  of  the 
Infancy  and  the  doctrine  of  the  Logos  followed  later 
for  the  initiated,  the  believers. — Of  Jesus  Christ 
(genitive  of  the  object),  the  Son  of  God. — Matthew : 
The  Son  of  David.  In  Mark,  the  theocratic  relation 
of  Jesus  recedes,  as  he  wrote  especially  for  Gentile 
Christians. 

Ver.  3.  In  the  wilderness. — See  on  Matthew  iv. 
1.  So  also  Luke  iv.  1. — The  baptism  of  repent- 
ance.— Baptism  as  not  only  obliging  to  change  of 
mind  [ix^Tavoia)^  but  also  exhibiting  and  symbolizing 
it. — For  the  remission  of  sins. — Meyer  rightly : 
To  be  received  from  the  Messiah ;  and  not,  as  Hoff- 
mann in  the  Schriftbeweis  asserts,  as  assured  by 
John's  baptism.  Thus  it  denotes  the  preparatory 
reference  of  John's  baptism  to  Christ,  or  to  the  bap- 
tism of  the  Holy  Ghost. 

Ver.  .5.  All  the  land  of  Judea,  and  (even)  all 
they  of  Jerusalem. — Peculiar  to  Mark,  is  this 
strong  espression.  But  it  is  so  far  not  hyperbolical, 
as  the  Baptist  had  at  this  crisis  overpowered  and  led 
captive,  not  only  the  consciousness  of  the  people,  but 
that  of  the  hierarchy  also. 

Yer.  6.  And  John  was  clothed. — See  on  Mat- 
thew iii.  4. 

Ver.  7.  There  cometh  one  mightier  than  I  after 
me. — Present.  Decision  and  vigor  of  the  Baptist, 
reflecting  itself  in  the  view  of  the  Evangelist.  Christ 
is  already  in  the  company. — To  stoop  down. — 
Pointing  to  his  self-depreciation  and  humility.  In 
this  picturesqueness,  peculiar  to  Mark. 

Ver.  8.  With  the  Holy  Ghost.-As  Mark 
does  not  record  the  severity  of  John's  preacliing, 
and  his  announcement  of  the  judicial  work  of  Jesus, 
he  omits  the  clause  "  and  with  fire."  Thus  the  omis- 
sion proves  nothing  against  the  genuineness  of  the 
clause. 


DOCTRINAL  AND  ETHICAl. 

1.  Jesus  the  Christ,  and  Christ  the  Son  of  God, 
in  the  full  apostolical  meaning.  Thus  the  Gospel  of 
the  manifestation  of  the  Mighty  One  of  God  is  de- 
scribed and  opened. 

2.  The  Baptist  is  here,  as  in  the  Gospel  of  John, 
ch.  i.,  the  representative  and  final  expression  of  the 
whole  Old  Testament.  But  the  Old  Testament  itself, 
terminating  in  him,  becomes  one  great  forerunner, 
and  the  voice  of  the  Spirit  of  God  in  the  wilderness, 
which  proclaims  the  manifestation  of  Christ ;  that  is, 
it  becomes  a  compendious  introduction  to  the  original 
New  Testament,  springing  from  heaven. 

3.  John  appears  here  as  at  once  summing  up  his 
ofiice  as  forerunner:  1.  Himself  the  preparer  of  the 
way;    2.  and  the  voice  summoning  to  prepare  the 


way.     For  the  prophecies  of  Isaiah  and  Malachi,  see 
on  Ilatthew  iii.  3. 

4.  The  great  baptism  of  John  :  its  seemingly 
slight,  but  yet  great  and  decisive,  results. 

5.  John  in  the  desert  as  a  hermit ;  John  arousing 
the  land :  preludes  of  the  Lord's  self-humiliation  and 
withdrawals,  and  of  His  victorious  comings  forth  into 
the  world. 


HOillLETICAIi  AND  PRACTICAL. 

The  beginning  of  the  Gospel  of  Christ  in  the 
manifestation  of  the  Baptist:  1.  In  his  appearance, 
as  described  by  the  prophets  ;  2.  in  his  vocation 
(preaching  and  baptism) ;  3.  in  his  demeanor ;  4. 
in  his  alarming  influence ;  5.  in  his  reference  to 
Christ. — The  two  Testaments,  as  they  concurrently 
glorify  Christ  as  the  Lord. — How  far  the  Lord 
will  have  a  way  prepared  for  Him,  and  how  far  He 
makes  a  path  for  Himself — Repentance  and  faith 
a  miraculous  path  through  the  wilderness. — The 
confession  of  sin,  and  its  significance  for  piety:  1. 
Oftentimes,  alas !  nothing,  or  less  than  nothing ;  2. 
oftentimes  very  much ;  3.  oftentimes  everything. — 
John's  great  renunciation  of  the  world,  the  silent 
condition  of  his  great  influenee.-7-The  hermit  and  the 
shaken  land.  — Collectedness  in  secret,  victory  in  the 
world. — The  two  strong  men,  with  whom  the  king- 
dom of  heaven  breaks  into  the  world  :  1 .  John,  the 
strong  man ;  and  2.  Christ,  the  stronger  than  he. — 
The  anointing  of  the  Holy  Ghost :  the  consummation 
of  the  baptism  of  Christ. — The  greatness  of  John  the 
Baptist,  that  he  always,  and  in  all  things,  points  out 
of  and  beyond  himself:  1.  A  preparer  of  the  way, 
who  summons  his  people  to  prepare  their  own  way  ; 

2.  baptizing,  and  preaching  the  baptism  of  repentance ; 

3.  the  overcomer  of  the  people,  who  predicts  Christ 
as  overcoming  himself;  4.  pointing  from  his  own 
water-baptism  to  the  baptism  of  the  Spirit. — The 
baptism  of  water  and  the  baptism  of  Spirit. — The 
heroic  constancy  and  decision  of  John  in  his  work, 
a  symbol  for  all  believers. 

Starkk  : — Thus  the  last  messenger  of  the  old 
covenant  points  to  the  first  of  the  new.  Thus  truth 
agrees  with  truth. — The  New  Testament  looks  back 
to  the  Old. — The  wilderness  in  which  the  Baptist 
appeared,  a  shadow  of  this  world. — Word  and  sacra- 
ment the  two  essential  elements  of  the  preaching 
office. — Preachers  furnished  with  the  Spirit  and  power 
may  have  great  concourse  around  them ;  but  Israel 
soon  becomes  weary  of  the  manna,  John  vi.  66. 

Gerlach  : — John's  baptism  as  the  conclusion,  and 
consequently  also  the  epitome,  of  all  that  the  legal 
economy  contained  in  itself — It  was  not  itself  to 
communicate  forgiveness  of  sins,  but  prepare  the 
way  for  it. — Even  Christians  should  not  despise  such 
preparations  through  the  law  for  the  Gospel. — In 
times  of  great  declension  in  morals,  the  servants  of 
the  Lord  appear  with  a  special  self-renunciation  even 
in  external  things.  So  the  ancient  Elijah,  2  Kings  i. 
8. — GossNER  : — A  preacher  should  be  only  a  messen- 
ger who  proclaims  the  coming  of  the  Lord  and  Sav- 
iour.— W.  L.  Bauer  : — The  man  of  humility,  who 
aimed  only  to  prepare  the  way. 


CHAP.  I.  9-13. 


17 


SECOND    SECTION. 

CHRIST. 


Chapter  I.  9-13. 

(Parallels :  Matt.  iii.  13— iv.  11 ;  Luke  iii.  21— iv.  13 ;  Jolm  i.  29-42.) 

9         And  it  came  to  pass  in  those  days,  that  Jesus  came  from  Nazareth  of  Galilee,  and 

10  was  baptized  of  [by]  John  in  Jordan.     And  straightway  coming  up  out  of  [from,  aTro^] 
the  water,  he  saw  the  heavens  opened  [parted],  and  the  Spirit,  like  a  dove,  descending^ 

1 1  upon  him.    And  there  came  a  voice  from  heaven,  saying,  Thou  art  my  beloved  Son,  in 

12  whom^  I  am  well  pleased.     And  immediately  the  Spirit  driveth  him  into  the  wilderness. 

13  And  he  was  there  in  the  wilderness  forty  days  tempted  of  Satan;  and  was  with  the 
wild  beasts ;  and  the  angels  ministered  unto  him. 

ri  Ver  10  —The  readini;  of  the  Received  Test  is  an-d,  which  is  also  adopted  hy  Scholz,  and  agrees,  moreover,  vrith  Ma,tt. 
iii  16.  But  Lachmann,  Tischendorf,  and  Meyer,  following-  B.,  D.,  L.,  and  the  G9thio  Version,  read  e«.  Griesbaoh  also 
favored  this  reading.  Tue  English  Version  "out  of"  accords  with  the  latter  reading,  but  not  with  the  tormer  The  use 
of  the  two  prepositfons  is  seen  in  Luke  ii.  4 :  "  And  Joseph  also  went  up  from  (a^o)  Galilee,  out  of  («)  the  city  of  Naza- 
reth," &c.  "  Beyond  doubt,"  remarks  Winer,  "«  indicates  the  closest  connection;  utto,  one  less  strict;  irapa,  and  more 
especially  airo,  oue  still  more  distant."— i'd.]  .   ,,  •    rri,      „ 

2  Ver.  11.— After  B.,  D.,  &c.,  Lachmann  and  Tischendorf  read  ev  <roi,  "in  ihee. 

in  a  twofold  manner:  Satan  tempts  Him,  and  the 
beasts  surround  Him.  But  this  is  a  misleading 
view.  A  threefold  relation  of  Jesus  is  here  depict- 
ed, 1.  to  Satan,  2.  to  the  beasts,  3.  to  the  angels; 
and  it  is  arbitrary  to  separate  the  second  from  the 
third,  and  make  it  the  antithesis  of  the  first.  There 
is  nothing  in  the  txera  to  justify  this. — The  angels. 
— Not  merely  fortuitous  individual  angels.  By  the 
individuals  which  minister  to  Him,  the  angel-world 
is  represented.  Meyer  : — By  the  ministering  we  are 
not  to  understand  a  sei'ving  with  food,  but  a  sustain- 
in"-  support  against  Satan  and  the  beasts.  This  is 
more  than  fantasy. — The  theory  concerning  the 
various  forms  of  the  history  of  the  temptation,  of 
which  Mark  is  supposed  to  have  used  the  earUest 
and  simplest,  we  pass  over,  as  flowmg  from  the  well- 
known  scholastic  misapprehension  of  this  Evangel- 
ist's original  view  and  exhibition  of  the  Gospel. — Ex 
ungue  leonem  !  This  holds  good  of  Christ,  as  He  is 
introduced  by  Mark  ;  and  in  another  sense  it  holds 
good  of  the  beginning  of  the  Gospel  itself.  Rernark 
the  expressions  :  oi  'UpucroAv/uTai  rrdvTes — KVil/as 
Av(Tat — elSe  axt-C^M-^''""^  ■''""^  ovpavovs,  etc. 


EXEGETICAL  AKI>  CRITICAL. 

Ver.  10.  Straightway,  evOews. — Mark's  watch- 
word, constantly  recurring  from  this  time  onwards. 
But  here  it  means  that  Jesus  only  in  a  formal  sense 
submitted  to  the  act,  and  therefore  did  not  linger  in 
it.  Much  in  the  same  way  as  Luke  hastily  passes 
over  the  circumcision  of  our  Lord. — He  saw  the 
heavens. — Not  John  (as  Erasmus  and  others),  but 
Jesus  is  the  subject  of  the  seeing  (Meyer) :  yet  the 
concurrent  and  mediate  beholding  of  the  Baptist  is 
not  excluded ;  see  John  i.  That  the  occurrence 
should  not  have  been  only  an  external  one,  but  also 
an  internal  (Leben  /esw,' ii.  1,  S.  18-2),  Meyer  calls 
"fimtasy."  But  it  is  certain  that  without  the  fan- 
tasy of  theological  spiritual  insight  we  cannot  pene- 
trate the  internal  meaning  of  the  text,  and  must  fall 
now  into  mere  dogmatism,  and  now  into  rationalistic 
perversions. 

Ver.  12.  And  immediately  the  Spirit  driveth 
Him. — 'E/c/SaAAei  is  Stronger  than  the  av-nxOri  of 
Matthew  and  the  ^'76x0  of  Luke. 

Ver.  13.  And  He  was  there  forty  days  tempt- 
ed of  Satan. — According  to  Meyer  and  otliers,  Mark 
(with  Luke)  is  here  out  of  harmony  with  Matthew. 
This  difficulty  springs  from  neglecting  to  distinguish, 

1.  between  real  difference  and  less  exactitude,  and 

2.  between  the  being  tempted  generally  of  Satan, 
and  the  being  tempted  in  a  specifically  pregnant  and 
decisive  manner.  But  it  is  evident  that  Mark  places 
the  crisis  of  Christ's  victory  already  in  the  baptism. 
That  act  of  victory  over  self,  and  humiliation  under 
the  baptism  of  John,  had  already  assured  Him  the 
victory  over  the  now  impotent  assaults  of  Satan. — 
With  the  wild  beasts. — The  older  expositors  find 
in  this  circumstance  a  counterpart  of  the  serpent  in 
paradise.  Starke: — The  wilderness  was  probably 
the  great  Arabian  desert,  and  Satan  attacked  Him 
also  through  the  beasts.  Usteri  and  others: — 
Christ  as  the  restorer  of  paradise,  and  conqueror 
of  the  beasts.  De  Wette:— This  is  a  mere  pic- 
torial embellishment.      Meyer: — He  is  threatened 

2 


DOCTRINAL  AND  ETHICAL. 

1.  The  self-denial  and  self-renunciation  with 
which-  Christ,  the  Son  of  God,  had  lived  in  the  se- 
clusion of  Nazareth,  was  the  condition  and  source  of 
that  strength  in  which  He  subjected  Himself  to  the 
baptism  of  John  in  the  Jordan.  This  act  of  subjec- 
tion sealed  His  submission  under  the  law.  His  histor- 
ical fellowship  of  suffering  with  His  people,  and  His 
passion.  The  baptism  of  Christ  was  consequently 
the  pledge  of  His  perfect  self-sacrifice.  Hence  it 
was  in  principle  the  decision  of  His  conflict  and  His 
victory ;  and  therefore  it  was  crowned  with  His  glori- 
fication. In  this  one  act  there  was  a  consummation 
of  His  consciousness  as  God,  of  His  consciousness  as 
Redeemer,  and  His  consciousness  as  Victor. 

2.  Christ  really  decided,  in  His  baptism.  His  vic- 
tory over  Satan.     He  went  into  the  wilderness  and 


18 


THE  GOSPEL  ACCORDING  TO  MARK. 


made  it  a  paradise.  The  serpent  in  this  paradise 
assaults  Him,  l^ut  cannot  hurt  Him  ;  the  wild  beasts 
sink  peaceably  under  His  majesty ;  and  the  angels  of 
heaven  surround  and  serve  Him. 

3.  John  is  in  the  wilderness,  and  Satan  tempts 
him  not.  Jesus  is  led  up  from  the  wilderness  into 
the  wilderness, — that  is,  into  the  deepest  wildness  of 
the  wilderness  (this  being  the  i-esidence  of  the  de- 
mons, see  Com.  on  Matthew  iv.), — and  Satan  comes 
down  to  assault  Him  there.  But  the  Evangelist 
deems  it  superfluous  to  remark  that  Jesus  overcame 
Satan.  After  what  had  just  preceded,  this  was  self- 
understood.  Moreover,  it  is  in  the  casting-out  of  the 
devils,  that  Mark  presents  to  us  Christ's  concrete 
victories  over  Satan.  Yet  this  victory  is  intimated  in 
the  fact  that  He  maintained  His  abode  in  the  wilder- 
ness for  forty  days  in  spite  of  all  the  assaults  of  the 
devil,  and  that  in  that  very  wilderness  the  angels 
ministered  to  Him.  The  incarnate  Son  of  God  could 
hold  His  heavenly  court  in  the  place  which  Satan 
preeminently  arrogated  for  himself.  The  Lord's  re- 
lation to  His  surroundings  is  threefold.  1.  It  is  a 
sovereign  and  inimical  one  towards  Satan,  whose 
temptations  appear  only  as  impotent  assaults.  2.  It 
is  a  sovereign  and  peaceful  one  towards  the  beasts  : 
they  dare  not  hurt  the  Lord  of  creation,  nor  do  they 
flee  before  Him.  Jesus  takes  away  the  curse  also 
from  the  irrational  creation  (Rom.  viii.).  According 
to  the  same  Mark,  who  places  this  circumstance  at 
the  outset  of  his  Gospel,  Jesus  commanded  at  its 
close  that  His  Gospel  should  be  preached  to  every 
creature.  See  Daniel  in  the  den  of  lions.  Comp. 
G(Ethe's  Das  Kind  und  der  Lowe.  3.  A  sovereign 
and  friendly  one  towards  the  angel-world.  The  world 
of  the  angels  is  subjected  to  the  dominion  of  Christ : 
Eph.  i.  21 ;  Col.  ii.  10  ;  Heb.  i. 


HOMILETICAIi  AJND  PEACTICAL. 

The  abode  of  Jesus  in  Nazareth,  or  His  self- 
humiliation,  the  foundation  of  all  the  Divine  victo- 
ries in  His  life,  Phil.  ii.  6  seq. — The  greatness  of 
Christ  by  the  side  of  the  greatness  of  John. — Even 
in  humiliation  Christ  is  above  John,  in  that  He  vol- 
untarily submits  to  his  baptism. — With  the  submis- 
sion of  Christ  to  the  baptism  of  John,  and  what  it 
signified,  the  whole  course  of  His  life,  and  also  His 
victory  over  Satan  in  the  wilderness,  were  decided. 
Hence  His  tarrying  in  the  wilderness  was  the  festival 
before  a  new  career. — The  perfected  unfolding  of  the 
consciousness  of  Christ  at  His  baptism,  in  its  eternal 
significance. — With  the  self-consciousness  of  Christ 
was  perfected  the  consciousness  of  the  Son  of  God 
and  of  the  Sou  of  man  at  one  and  the  same  time: 
Thus,  1.  the  consciousness  of  His  eternity  in  His 
Godhead,  and  2.  of  His  redeeming  vocation  in  His 
humanity. — The  significance  of  perfect  self-knowl- 
edge in  self-consciousness:  1.  Finding  self,  2.  gain- 
ing self,  3.  deciding  and  dedicating  self  in  God. — 
T!ie  kiudredness  and  difference  between  tlie  develop- 


ment of  the  Redeemer's  consciousness  and  that  of 
the  sinner:  1.  Kiudredness:  humiliation,  exaltation. 
2.  Difference :  a.  Christ's  humiliation  under  the  judg- 
ment of  His  brethren ;  b.  the  sinner's  under  his  own 
judgment; — a.  Christ's  exaltation  through  the  con- 
templation of  the  communion  of  the  Trinity ;  b.  the  sin- 
ner's exaltation  through  faith  in  the  fellowship  of  the 
Redeemer. — As  our  consciousness,  so  our  history  : 
This  holds  good,  a.  of  our  true  consciousness,  b.  of  our 
false. — The  abode  of  the  Baptist  and  of  the  Lord  in  the 
wilderness,  a  token  of  the  destruction  of  the  satanic 
kingdom. — The  inseparable  connection  between  the 
divine  dignity  and  the  redeeming  vocation  of  Christ : 
1.  He  is  Christ,  and  submits  to  John's  baptism  of 
repentance ;  2.  He  sees  the  heavens  open  upon  Him, 
and  enters  into  the  depths  of  the  wilderness  to  con- 
tend with  Satan. — The  connection  between  the  Lord's 
baptism  and  His  temptation. — The  connection  be- 
tween the  humiliations  and  the  exaltations  of  our 
Lord,  an  encouraging  sign  to  all  who  are  His. — 
The  connection  between  the  invigorations  and  the 
new  conflicts  of  Jesus,  an  admonitory  sign  to  all 
who  are  His. — Christ  takes  possession  again  of  the 
wilderness  (the  world),  without  asking  leave  of  Satan 
whose  dwelling  it  is. — Christ  in  the  wilderness  Ruler 
of  all:  1.  Of  the  abyss,  whose  assaults  He  regards 
not ;  2.  of  the  earth,  whose  wild  beasts  and  passions 
sink  to  rest  at  His  feet ;  3.  of  the  heavenly  world, 
whose  angels  minister  to  Him. — Wherefore  the  Lion 
of  Judah,  according  to  Mark,  so  often  goes  into  the 
wilderness. — How  the  Holy  Spirit  opens,  with  the 
manifestation  of  Christ,  the  decisive  conflict  with  the 
spirit  of  apostasy. — How  the  Holy  Spirit,  as  the 
Spirit  of  might,  drives  the  Lord  into  the  decisive 
conflict.  Even  Christ  did  not  go  led  by  self  into  the 
contest. — Christ  changing  the  wilderness,  despite  Sa- 
tan, into  a  paradise. — Adam  in  paradise,  and  Christ 
among  the  beasts  in  the  wilderness. 

Starke  : — Humility  the  best  adornment  of  teach- 
ers.— Jesus  of  Nazareth  (despised):  So  little  does 
the  great  God  make  Himself,  and  thus  at  the  same 
time  constructs  a  ladder  by  which  we  may  go  up. — 
Jesus  sanctifies  through  His  baptism  the  laver  of  re- 
generation in  the  word. — Rejoice,  0  soul,  in  that  God 
is  well  pleased  with  His  Son,  and  with  thee  also,  who 
through  Him  art  reconciled  to  God !  But  thou  must 
in  faith  be  made  one  with  Him,  Eph.  i.  5,  6. — As 
soon  as  we  become  God's  children,  the  Holy  Ghost 
leads  us ;  but  the  cross  and  temptation  come  forth- 
with.— What  the  first  Adam  lost  among  and  under 
the  beasts,  the  Second  Adam  has  asserted  and  re- 
gained among  the  beasts. — A  pious  man  has  nothing 
to  fear,  among  either  wild  beasts  or  bestial  men. 

Geklach  : — How  infinitely  high  does  Christ  stand 
above  all  human  teachers,  even  those  inspired  by  God. 
— ScHLEiERMAcnER  : — The  legal  excitement  which 
John  occasioned,  and  the  excitement  which  Jesus 
enkindled. — Gossner  : — Solitude  and  the  wilderness 
have  their  temptations  equally  with  the  world. — 
Baur  : — No  one  is  near  to  celebrate  this  victory,  yet 
God's  angels  are  there  to  glorifv  Him. 


CHAP.  I.  14,  15. 


19 


PART     SECOND. 

Royal  Appearance  of  Christ  after  the  Baptist.      His  Conflicts   and  Victories  in 
Galilee,  in  the  Old  Jewish  Church  (Ch.  I.  14 — IX.  50). 


FIRST    SECTION. 


ANNOUNCEMENT   OF  THE  KINGDOM   OF  HEAVEN. 


Chapter  I.  14,  15. 

(Parallels  :  Liike  iv.  14,  15  ;  Matt.  iv.  12-17  ;  John  iv.  43  ttq.S 

14  Now,  after  that  Jolm  was  put  in  prison,  Jesus  came  into  Galilee,  preaching  tlie 

15  Gospel  of  the  kingdom  of  God,  And  sajing.  The  time  is  fulfilled,  and  the  kingdom  of 
God  is  at  hand :  repent  ye,  and  believe  [in]  the  Gospel. 

1  Ver.  14.— Codd.  B.,  L.,  and  several  cursive  MSS.  and  versions,  leave  out  t-^?  Pao-iAei'as.    So  Lachmann  and  Tischen- 
dorf.    Meyer%tiinks  it  an  esegetical  addition.    But  what  follows  might  also  have  caused  the  omission. 


EXEGETIC^ii  AKD  CRITICAL. 

See  on  Matthew^  ch.  iv.  12-1*7. 

Ver.  14.  Jesus  came. — Ewald  :  He  would  not 
let  the  Baptist's  work  fall  to  the  ground.  Meyer,  on 
the  contrary :  that  He  might  be  safe ;  but  see  our 
Notes  on  Matthew  in  refutation  of  this.  By  the 
Baptist's  imprisonment  the  Baptist  community  in 
Israel  was  broken  up  ;  Jesus  therefore  saw  occasion 
first  to  receive  to  Himself  the  poor  people  in  Gentile 
Galilee,  and  that  as  the  representative  of  John.  John 
was  put  in  prison  by  the  Galilean  prince  ;  Jesus  sum- 
mons the  people  of  this  prince  to  repentance,  and  to 
faith  in  the  Gospel :  this  is  the  true  political  retalia- 
tion, and  the  sacred  way  to  salvation  and  the  restora- 
tion of  right. 

Ver.  15.  The  time,  b  Kaipos. — Not  the  period,  but 
the  right  time ;  the  great,  fore-ordained,  predicted 
and  longed-for  time  of  Messianic  expectation  ;  more 
closely  defined  by  the  following  "  the  kingdom  of 
God  is  at  hand."  {See  Gal.  iv.  4.)  Repent,  Mera- 
I'oeiTe. — See  the  lexicon  for  the  original  moaning  and 
the  various  significations  of  the  word.  [It  includes 
the  ideas  of  reflection,  afterthought,  and  change  of 
mind,  i.  e.,  of  judgment  and  of  feeling,  upon  moral 
subjects,  with  particular  reference  to  the  character 
and  conduct  of  the  penitent  himself.  Alexander  in 
loc. — Ed.']  Believe  the  Gospel,  nio-Teyere  iv. 
Gal.  iii.  26;  Eph.  i.  13. — By  this  expression  faith  is 
more  strongly  emphasized.  Entering  into  the  Gos- 
pel, we  have  decisive  faith.  The  object  of  faith  in 
this  view  is  the  manifestation  of  the  kingdom  of  God. 


DOCTRINAL  AND  ETHICAL. 

1 .  From  the  still  prayer  of  the  wilderness,  or  from 
the  new  paradise  in  which  Christ  had  conquered 
Satan,  He  has  now  come  forth  to  endure  all  the  indi- 
vidual conflicts  of  life  for  the  founding  of  His  eternal 


kingdom.  Adam  came  from  his  paradise  conquered, 
to  endure  in  his  descendants  a  constant  succession 
of  defeats. 

2.  As  here,  so  everywhere,  the  economy  of  the 
Gospel  takes  the  place  of  the  economy  of  the  law. 
The  legal  economy  yields  at  last  to  the  lawlessness 
of  the  world  :  the  economy  of  faith  and  salvation 
triumphs  over  it  even  in  yielding,  and  saves  with  it- 
self also  the  ideality  of  the  law. 

3.  An  economy  of  the  law  which,  in  its  tragical 
conflict  with  the  spirit  of  the  world,  recognizes  not 
the  deliverance  which  is  in  the  coming  economy  of 
salvation,  like  Elias  (1  Kings  xix.  IS),  is  thereby  con- 
verted into  an  economy  of  carnal  precepts,  which 
finally  combines  with  the  world  against  the  economy 
of  salvation.  But,  on  the  other  hand,  true  evangel- 
ical faith  knows  how  to  give  its  due  to  the  precur- 
sory office  of  the  law,  just  as  Christ  gave  honor  to 
His  forerunner,  John  the  Baptist. 

4.  "  Almost  all  the  Jews  of  that  time  hoped  for 
the  kingdom  of  God ;  but  it  was  a  strange  and  un- 
recognized idea,  that  repentance  and  faith  must  be 
the  entrance  into  it.  Jesus  begins  with  the  promise, 
but  immediately  goes  on  to  the  conditions."  Ger- 
lacli. 

5.  Mark,  like  Peter  in  his  first  and  second  Epistle, 
places  the  announcement  of  the  kingdom  of  heaven 
at  the  head  of  his  writing.  The  kingdom  is  his  fun- 
damental thoujrht. 


nOMILETICAL  AND  PRACTICAL. 

Jesus,  in  the  silent  conflicts  of  the  wilderness,  pre- 
pares for  the  open  conflicts  of  fife — takes  the  place 
of  John,  delivered  to  death  by  the  carnal  mind.  1. 
The  history :  A  testimony,  a.  that  He  honored  the 
Baptist,  b.  that  He  did  not  fear  the  enemy,  and  c.  that 
He  was  faithful  to  His  people  and  His  vocation.  2. 
The  doctrine :  a.  The  witnesses  of  the  kingdom  of 
God   cannot  be  destroyed ;  b.  after  every  seeming 


20 


THE   GOSPEL  ACCORDING  TO  MARK. 


triumph  of  the  kingdom  of  darkness,  still  stronger 
heroes  of  God  come  forward.  3.  Christ  is  always 
Himself  victorious  at  last  in  every  scene. — Persecu- 
tion the  primitive  furtherance  of  the  kingdom  of 
God. — The  blood  of  the  Church,  the  seed  of  the 
Church. — Where  tlie  law  falls  in  the  letter,  it  is  re- 
established in  the  spirit. — The  preaching  of  Christ : 
1.  It  appears  as  the  announcement  of  salvation  in 
the  place  of  danger  and  ruin.  2.  What  it  announces : 
that  the  time  is  fulfilled,  and  that  the  kingdom  of 
God  is  come.  3.  What  it  requires :  repentance  (as 
change  of  mind,  /xerdvoia)  and  faith.  4.  What  it 
signifies :  the  saving  pre.'^ence  of  Christ  Himself — 
Christ  and  John  as  preachers  :  the  might  of  their 
preaching  itself  1.  John  preaches  in  his  whole  life 
and  manifestation;  '2.  Christ  preaches  out  of  the 
depth  of  His  own  divine  life. — The  seal  of  evangelical 
preaching  the  full  harmony  of  the  person  and  the 
word. 

On  the  whole  section  (ch.  i.  14-45). — The  first  vic- 
torious appearance  of  Christ  the  prelude  of  His  whole 
path  of  victory  :  1.  In  the  announcement  of  His  Gos- 
pel ;    2.   in  His  dominion  over  the   hearts  of  the 


chosen  ;  3.  in  His  victory  of  the  kingdom  of  Satan  ; 
4.  in  His  miraculous  removal  of  human  misery  ;  5. 
in  His  salutary  shaking  of  the  world. — The  glory  of 
the  Lord  in  its  first  actual  exhibition:  1.  A  glory  of 
grace  (vs.  16-20),  2.  of  sacred  judicial  and  redeeming 
power  (vs.  21-28),  3.  of  iiealing  mercy  (vs.  29-39), 
4.  of  purifying  purity  (vs.  40-44). — Christ  proceeds 
from  the  wilderness  of  the  earth  into  the  wilderness 
of  human  life  for  the  restoration  of  paradise. — Christ 
confirms  His  victory  over  Satan  in  the  solitude  of  the 
desert  by  His  victories  over  satanic  powers  among 
all  the  people. 

Starke  : — Satan  seeks  to  bind  and  to  oppress 
Christ  and  His  Gospel ;  but  God's  wisdom  and 
power  set  at  naught  all  his  aggression. 

Gerlach  : — With  the  public  appearance  of  Jesus, 
the  end  of  John's  work  had  come. — Gossner  : — He 
who  understands  repentance  to  mean  that  he  must 
first  become  pious  and  good,  and  then  come  to  Jesus, 
and  believe  His  Gospel,  goes  out  at  the  door  of  grace 
instead  of  entering  in.  Repenting  and  believing  the 
Gospel,  or  beUeving  in  Christ,  must  go  together  and 
be  one. 


SECOND     SECTION.  ^ 

CONQUEST    OF    THE    FIRST   DISCIPLES  AT   CAPERNAUM,   VICTORY   OVER    THE   DEMONS 
IN  THAT   CITY,  AND   WITHDRAWAL  INTO   THE   WILDERNESS. 

Chapter  I.  16-85. 


1.  77ie  Authoritative  Word  of  Jesus,  which  calls  the  four  first  and  greatest  Disciples.     Vers.  16-20. 
(Parallels  :  Matt.  iv.  18-22  ;  Iiuie  v.  1-11 ;  comp.  Jolm  i.  35^2.) 

16  Now,  as  he  walked^  by  the  .sea  of  Gahlee,  he  savr  Simon,  and  Andrew  his  brother, 

17  casting  a  net  into  the  sea:  for  they  were  fishers.     And  Jesus  said  unto  them,  Come  ye 

18  after  rne,  and  I  will  make  you  to  become  fishers  of  men.     And  straightway  they  forsook 

19  their*'  nets,  and  followed  him.     And  when  he  had  gone  a  little  farther  thence,*  he  saw 
James  the  son  of  Zebedee,  and  John  his  brother,  who  also  were  in  the  ship  mending 

20  their  nets.     And  straightway  he  called  them  :  and  they  left  their  father  Zebedee  in  the 
ship  with  the  hired  servants,  and  went  after  him. 

1  Ver.  16. — The  expression  irapdyuv  is  recommended  by  B.,  D.,  L.,  Lacimann,  and  Tischendorf.    Instead  of  auroO 
Lachmann  and  Tischendorf  read  ^ifiiovos.  _  ' 

2  Ver.  18.— Not  "their"  nets  :  aurwi'  is  wanting  in  B.,  C,  L.,  Lachmann,  Tischendorf. 

3  Ver.  19.— 'E/ceieei/  iu  wanting  in  B.,  D.,  L.,  Tischendorf;  bracketed  by  Lachmann.    It  accords  with  Matt.  iv.  21. 


EXEGETICAL  AND  CKITICAL. 

See  on  Ifatthcw,  iv.  18  seq. 

Ver.  16.  As  He  walked  by. — The  Evangelist 
would  make  prominent  the  apparently  fortuitous 
character  of  this  first  vocation. 

Ver.  19.  Wno  also  were  in  the  ship. — Both 
pairs  of  brothers  were  called  while  in  the  earnest 
'  prosecution  of  their  craft.  The  first  two  were 
throwing  their  nets  into  new  positions  in  the 
water  ;  the  two  others  were  mending  them  for  new 
draughts. 

Ver.  20.  With  the  hired  servants. — Why  this 
addition?     Paulus :    It  was  to  be  made  clear,  how 


they  could  without  impiety  forsake  their  father. 
Meyer  (after  Grotius) :  It  was  only  a  proof  that  Zebe- 
dee did  not  follow  his  craft  in  a  petty  way,  and  that 
he  probably  was  not  without  means.  In  any  case,  it 
also  shows  that  Zebedee  was  not  left  helpless.  That 
they  forsook  so  thrivhig  a  business  (Ewald),  is  indeed 
of  less  significance. 


DOCTRINAL  AND  ETHICAI.. 

1,  Christ  Himself  is  the  great  Fisher  of  men. 
He  catches  the  four  elect  ones  as  it  were  at  one 
draught.  These  are  the  three  (I\Iark  ix.  2)  and  the 
four  (Mark   xiii.  3)   confidential  Apostles   of  after- 


CHAP.  I.  21-28. 


21 


times.     Therefore   there   were  first  four  fishermen 
called. 

2.  The  power  of  Christ's  word  over  these  souls 
here  appears  direct  and  immediate.  We  learn  the 
mediating  circumstances  of  this  vocation  from  John  i. 
At  the  same  time,  this  calling  was  somethmg  entirely 
new  {see  on  Matthew,  iv.  19),  and  their  following  so 
wonderful,  that  they  at  once  forsook  their  calling, 
in  the  very  act  of  pursuing  it.  The  fishing  life  of 
these  men  was  a  preparation  for  their  higher  calling, 
as  being  fidelity  in  that  which  was  least. 


HOMILETICAIi  AND  PEACTICAI.. 

The  Lord  knoweth  His  own. — The  Lord  and  His 
elect  quickly  know  each  other. — The  great  increase 
of  grace  swiftly  enters  into  our  daily  life.— Christ's 
walking  by  the  sea  apparently  for  relaxation,  but  at 
the  same  time  the  most  noble  work. — Christ's  mark 
in  this  world  the  heart  of  man.— The  great  Fisher  of 
men,  and  His  art  of  making  human  fishers.— The 
calUng  of  Jesus  a  call  to  become  something  new. — 
The  mighty  calling  of  the  Lord  :  1.  Gentler  than  any 
human  request;  2,  mightier  than  any  human  com- 
mand ;  3.  unique  as  the  victorious  wooing  of  heav- 
enly love. — The  calling  of  Jesus  a  calling  at  once  to 
one  thing  and  to  many  :  1.  To  one  thing  :  into  His 
discipleship  and  the  fellowship  of  His  Spirit,  or  to 
the  Father ;  2.  to  many  :  to  discipleship  and  master- 
ship, to  cooperation,  to  fellowship  in  suifering,  and 


community  in  triumph. — The  greatness  of  tlie  fol- 
lowing of  the  four  disciples  was  the  eff"ect  of  the 
great  grace  of  their  calling.  They  broke  off  sudden- 
ly in  the  midst  of  a  new  career  of  their  labor,  as  a 
sign  of  the  decision  of  their  following. — The  spiritual 
and  the  worldly  vocation  of  Christians  :  1.  Opposi- 
tion ;  2.  kindreduess  ;  S.  union. — The  twofold  earth- 
ly companionship  of  the  disciples  a  foundation  for 
the  higher  :  1.  Companions  in  fishing, — companions 
m  fishing  for  men;  2.  brethren  after  the  fiesh, — 
spiritual  brethren. — Leaving  all  for  Christ's  sake. — 
The  Christian  and  ecclesiastical  vocations  in  harmony 
with  the  sacred  natural  obhgations  of  life. 

Starke  : — Never  be  idle. — Pious  handicraft  ac- 
ceptable to  God. — The  calling  into  Christianity  binds 
us  to  faith  and  the  following  of  Christ ;  how  much 
more  the  vocation  to  spiritual  office  ! — A  true  fol- 
lower of  Clirist  forgets  everything  earthly. — He  who 
follows  Christ  loses  nothing,  though  he  may  forsake 
all ;  for  he  finds  in  Him  a  full  sufficiency,  Matt, 
xix.  29. 

Lisco: — The  forsakmg  all  must  be  experienced 
inwardly  by  every  believer ;  and  must  be  fulfilled 
outwardly  also,  in  particular  circumstances  and  occa4 
sions,  Matt.  xix.  27. — Schleiermacher  : — The  two' 
tendencies  in  the  life  of  the  Redeemer  :  preaching  to 
the  multitude,  and  the  separation  of  individuals  to 
Himself — Gossner  :— The  Lord's  fishermen  actually 
catch  the  fish  ;  the  world's  fishermen  swim  with  the 
figh.— Bauer  -.—One  glance  of  the  Lord,  and  He  knows 
the  heart  under  its  rough  garment. 


2.   Tlie  Word  of  Authority,  which  delivers  the  Demoniacn  aivi  attracts  the  People.     Vers.  21-28. 

(Parallel :  Luke  iv.  31-37.) 

21  And  they  went  into  Capernaum;  and  straightway  on  the  Sabbath-day  he  entered 

22  into  the  synagogue,  and  taught.     And  they  were  astonished  at  his  doctrme :_  for  he 

23  taught  them  as  one  that  had  authority,  and  not  as  the  scribes.  _  And  there  was  m  their 

24  synao-ogue  a  man  with  an  unclean  spirit ;  and  lie  cried  out.  Saying,  Let  us  alone  ;     what 
have°we  to  do  with  thee,  thou  Jesus  of  Nazareth?  art  thou  come  to  destroy  us?     I 

25  know  thee  who  thou  art,  the  Holy  One  of  God.     And  Jesus  rebuked  hnn,  saynig  Hold 

26  thy  peace,  and  come  out  of  him.     And  when  the  unclean  spirit  had  torn  hmi,  and  cried 

27  with  a  loud  voice,  he  came  out  of  him.     And  they  were  all  amazed,  insomuch  that  they 
questioned  among  themselves,  saying,  What  thing  is  this?  what  new  doctrine  ^s  this  ? 
for  with  authority  commandeth  he  even  the  unclean  spirits,  and  they  do  obey  him. 

28  And  immediately  his  fame  spread  abroad"  throughout  all  the  region  round  about  Gahlee. 

1  Ver.  24.-'Ea  is  wanting,  it  is  true,  in  B.,  D.,  and  others ;  Jut  it  is  as^accordant  ^it^^^JS^^^l^iSlttl^al^aY; 

2  Ver.  27.-Iiachmann,  following  B.,  L.,  A.,  &c. :  «  ecrri  toSto;   SiBa.xn  ^ciyv'   ««t.  &c.     Tischendo  1  coimects  otoaxp 
Kctvr,  Kar-  Uovaiav.    Laclinann's  is  better.    [Meyer  accounts  for  the  Keccived  Text,  by  a  comparison  with  LuLe  iv.  36. 

Ed.] 

3  Ver.  28.— Kal  e^riKBev  :  "And  the  fame,"  &c. 

Ver.  24.  Art  thou  come  to  destroy  us  ?— The 

demoniac  consciousness  still  predominant  on  the  part 
of  the  demon.  Hence,  "  to  destroy  ns .'"  Kengel : 
"  Communem  inter  se  causam  hahcnt  dtemonia:''  The 
word  involves  also,  1.  a  testimony  of  the  decided  op- 
position between  the  demon  empire  and  Christ ;  2.  a 
testimony  of  the  perfect  supremacy  of  Christ ;  3.  and 
a  testimony  of  the  beginning  of  the  subversion  ot  the 
Satanic  dominion.— To  destroy  us.— Meyer :  By  dis- 
missing them  to  Hades.  But  even  in  Hades,  tiinst 
does  not  leave  their  empire  to  the  demons.  Ihus  it 
was   by  the  destruction  of  their  empire  generally. 


EXEGETICAIi  AND  CKITICAL. 

The  Evangelist,  in  harmony  with  his  main  point 
of  view,  proceeds  at  once  to  the  act  by  which  the 
Lord  approved  Himself  the  conqueror  of  the  demons. 

Ver.  22.  As  one  that  had  authority. — See  on 
Matt.  vii.  29. 

Ver.  23.  With  an  unclean  spirit,  eV  wsvixari 
aKaddpTCf}. — He  was  in  the  unclean  spirit ;  that  is,  in 
his  power,  under  his  influence.  Concerning  the  de- 
moniac possession,  see  on  Matthew  iv.  24. 


22 


THE   GOSPEL   ACCORDING  TO   MARK. 


Certainly  it  was  by  dismissing  them  to  tlie  Gehenna 
of  torment  (according  to  which,  the  expression  in 
Matt.  (viii.  29),  the  Hades  of  torment,  is  to  be  ex- 
plained).— I  know  Thee  who  Thou  art. — The  de- 
moniac consciousness  in  its  involuntary  presentiment. 
See  Acts  xvi.  16.  It  feels  already  the  influence  of 
Jesus,  who  would  draw  it  from  the  side  of  the  demon 
to  His  side.  The  word  is  ambiguous,  so  far  as  it  be- 
longs to  the  demon  and  to  the  man. — The  Holy- 
One  of  God. — In  the  emphatic  sense,  and  thus,  ac- 
cording to  John  vi.  69,  Rev.  iii.  7  (comp.  John  s. 
36),  the  concealed  designation  of  the  Messiah.  ("  So 
Origen:"  Meyer.)  As  the  typical  Old  Testament 
anointed  ones  represented  the  Messiah,  so  the  tyjjical 
saints,  priests,  prophets,  and  kings  (Ps.  xvi.)  repre- 
sented the  Hoiy  One  kut'  i^oxvf.  The  unclean  spirit, 
however,  describes  Him  by  that  opposite  to  himself 
which  torments  him,  when  he  terms'  Him  the  Holy 
One  of  God. 

Ver.  25.  Hold  thy  peace. — This  refers  to  the 
outcry  of  the  demon.  The  Messiahship  of  Jesus  was 
not  to  be  prematurely  spread  abroad,  least  of  all  by 
demons.  The  kingdom  of  God  and  the  invisible 
world  scorns  such  precursors  and  cooperators.  It 
bears  testimony  to  itself  by  overcoming  all  these. 
Only  after  the  decisive  victory  are  such  testimonies 
supplementarily,  and  in  their  own  significance,  ad- 
missible ;  then,  when  no  interminglmg  is  any  longer 
possible. 

Ver.  26.  Torn  him. — The  decisive  paroxysm 
with  which  the  healing  was  declared ;  at  the  same 
time,  a  phenomenon  exhibiting  the  knavish,  spiteful, 
and  degraded  nature  of  the  demons  (ch.  ix.  26  ; 
Luke  ix.  42). 

Ver.  27.  Questioned  among  themselves. — The 
spirits  are  awake.  They  do  not  first  ask  the  priests 
and  Rabbis,  but  proceed  to  independent  suppositions 
and  conclusions. — New  Doctrine. — From  the  ap- 
pearance of  a  new  power  of  delivering,  they  infer  the 
appearance  of  a  new  revelation  ;  for  revelation  and 
deliverance,  miracle  and  prophecy,  always  to  the 
Israelites  were  reciprocal  in  their  influence.  For 
various  constructions  and  interpretations  of  this  pas- 
sage, see  Meyer  m  he. 

Ver.  28.  Throughout  all  the  region  round 
about  Galilee. — That  is,  through  all  Galilee,  and 
beyond  into  the  neighboring  districts  everywhere. 


DOCTRIIVAL  AND  ETHICAL. 

1.  The  first  miracle  recorded  by  Matthew  is  the 
healing  of  the  leper  by  a  touch ;  for  one  main  point 
of  view  with  him  was  the  opposition  of  Christ  to  the 
hierarchical  theocracy  and  their  ordinances.  The 
first  miracle  which  John  records  is  the  changing  of 
water  into  wine ;  for  his  main  point  of  view  is  the 
glorification  of  the  old  and  darkened  world  into  a 
world  of  spirit.  The  first  miracle  which  Luke  and 
Mark  relate  is  this  casting  out  of  demons  in  the  syn- 
agogue at  Capernaum.  But  the  points  of  view  of 
the  two  latter  in  this  matter  are  as  dlflerentand  char- 
acteristic as  tlicir  respective  Gospels.  Luke,  in  har- 
mony with  his  predominant  object  (the  divine  hu- 
manity of  Christ),  has  in  view  preeminently  the 
healed  man.  The  demon  threw  him  down,  and  de- 
parted from  him,  without  hurting  him  at  all.  To 
Mark,  ou  the  other  hand,  the  supremacy  of  Christ 
over  the  kingdom  of  the  demons  is  the  giand  object, 
even  as  it  declares  and  approves  His  doctrine  to  be 
a  new  one.     Hence  he  makes  it  emphatic,  that  Christ 


commanded  even  the  uncjean  spirits,  and  that  they 
obeyed  Hun.  This  point  of  view  runs  through  hia 
whole  Gospel,  down  to  its  concluding  words. 

2.  To  Mark  belong  the  chief  records  of  Christ's 
victory  over  the  devils,  while  in  the  other  Evangelists 
there  is  only  a  general  reference  to  them.  In  John 
we  do  not  find  deliverances  of  this  sort ;  on  the  other 
hand,  he  gives  pi'ominence  to  moral  possession  (John 
vi.  YO,  viii.  44,  xiii.  27), — an  idea  which  is  found  ap- 
proximately among  the  other  Evangelists  as  sevenfold 
possession.  Further,  here  we  must  mark  the  relation 
of  Christ  and  His  kingdom  to  Satan  and  his  kingdom, 
according  to  the  New  Testament  teaching.  Dogmat- 
ics must,  more  rigorously  than  heretofore,  distin- 
guish between  the  devil  and  this  kind  of  demons,  as 
well  as  between  the  children  of  the  devil  and  these 
bound  ones  of  Satan. 

3.  The  synagogue  cannot  hinder  a  demoniac  from 
entering  it,  nor  that  Satan  should  in  it  declare  the 
victory  of  the  kingdom  of  order  and  light.  Christ 
cleanses  the  synagogue. 


HOMILETICAIi  AKD  PEACTICAL. 

Christ  the  Saviour  of  the  synagogue  and  of  the 
Church. — The  adherence  of  Christ  to  the  sanctuary  i 
of  His  people,  legal  and  yet  free. — By  the  perfect  J 
sauctification  of  the  Sabbath  and  the  synagogue,  our 
Lord  established  the  Sunday  and  the  Church. — How 
the  Child  of  the  synagogue  became  the  Prince  of  the 
Church. — Sabbath  and  synagogue  ;  or,  the  holy  time 
and  the  holy  place  in  their  symboUcal  meaning :  1. 
They  signify  rest  from  the  toil  of  sin,  and  the  temple ; 
2.  the  Christian  Sunday  and  the  Church ;  3.  the 
heavenly  feast  and  the  heavenly  Church. — The  de- 
moniac in  the  synagogue ;  or,  the  daring  incursion 
of  Satan  into  the  legitimate  Church  of  God  to  be  re- 
strained only  by  the  word  of  Christ. — How  Christ 
always  victoriously  confronts  the  satanic  power  which 
insinuates  itself  into  the  Church. — Heavenly  and 
helHsh  powers  meet  in  the  Church. — The  healing  of 
the  possessed  in  the  synagogue  a  decisive  token  of 
the  redeemmg  empire  of  Christ:  L  Of  His  victory 
over  the  kingdom  of  Satan  ;  2.  of  His  saving  mercy 
to  the  wretched ;  3.  of  His  miraculous  sealing  of  the 
Gospel ;  4.  of  His  awakening  conquest  of  the  world. 
— The  consciousness  of  Christ  a  healing  power  for 
the  consciousness  disturbed  by  Satan. — The  spiritu- 
ally disturbed  consciousness  a  figure  of  the  curse  of 
sin:  1.  In  its  destruction  and  contradictions;  2.  in 
its  restraint ;  3.  in  its  despair  ;  4.  but  also  in  its  dim 
feeling  of  its  misery  and  of  the  coming  of  its  Saviour. 
— The  characteristics  of  the  wicked  :  1.  Knowledge 
without  love;  2.  hatred  to  the  Lord,  and  withal 
flattering  acknowledgment;  3.  pride  even  to  mad- 
ness, and  yet  impotent  fear  and  flight.  Or,  1.  Dark- 
ness in  its  lie  ;  2.  murder  in  its  hatred ;  3.  death  in 
its  rending. — Christ  immovably  opposed  to  the  flat- 
tery and  hypocrisy,  as  well  as  to  the  threatening  and 
pride,  of  Satan. — The  antithesis  of  heaven  and  hell 
in  the  conflict  of  Christ  with  the  demon:  1.  Peace 
of  soul  and  passion  (the  devil  assaults  first)  ;  2.  col- 
leetedness  and  distraction  ;  3.  the  spirit  of  mercy  and 
the  spirit  of  torment ;  4.  dignity  and  degradation  ; 
5.  victory  and  prostration. — Christ  scorns  the  testi- 
mony of  the  demons,  and  obtains  the  praise  of  the 
people. — The  glory  of  Christ,  that  He  came  into 
the  world  to  destroy  the  works  of  the  devil,  1  John 
iii.  8. 

Starke  : — The  public  service  of  God  not  to  be 


CHAP.  I.  29-35, 


23 


nclected  Heb  x  25  —Unclean  spirits  are  found  I  however,  give  place  to  the  Holy  Spirit.— Gossner  :— 
even  in  the  Church  Jas.  ii.  19.— Christ  will  have  no  |  The  devil  knew  Him  as  the  Holy  One  of  God,  but 
testimony  from  the  spirit  of  lies.— Osiander -.—If  the  I  not  as  the  Saviour.— Beaune  :— The  possessed  trem- 
devil  must  give  way,  yet  he  rages  fearfully:  he  must,  1  bles  before  Him  who  is  his  Deliverer. 


3.  Healing  among  the  Disciples  ;  Healings  and  casting  out  of  Demons  in  Capernaum, ;  the  first  Return  of 

Christ  after  He  had  thus  dealt  with  the  susceptible  in  that  city.     Vers.  29-35. 

(Parallels :  Matt.  viii.  14-17  ;  Luke  iv.  38-41.) 

29  And  forthwith,  when  they  were  come  out  of  the  synagogue,  they  entered  into  the 

30  house  of  Simon  and  Andrew,  with  James  and  John.     But  Simon's  wife's  mother  lay 

31  sick  of  a  fever;  and  anon  they  tell  him  of  her.  And  he  came  and  took  her  by  the 
hand   and  hfted  her  up ;  and 'immediately  the  fever  left  her,  and  she  ministered  unto 

32  thein      And  at  even,  when  the  sun  did  set,  they  brought  unto  him  all  that  were  dis- 

33  eased   and  them  that  were  possessed  with  devils.     And  all  the  city  was  gathered  to- 

34  gether  at  the  door.     And  he  healed  many  that  were  sick  of  divers  diseases,  and  east 

35  out  many  devils;  and  suflered  not  the  devils  to  speak,  because  they  knew  him  _  And 
in  the  morning,  rising  up  a  great  while  before  day,  he  went  out,  and  departed  mto  a 
solitary  place,  and  there  prayed. 

»  Ver.  34.— Some  Codd.  add,  "  tliat  lie  was  Christ." 

EXEGETICAX  AJ^D  CEITICAL. 

See  on  Matthew,  viii.  14-1'7. 

Ver.  29.  They  entered  into.— Jesus,  Peter,  and 
Andrew  are  meant ;  the  two  latter  as  the  ordinary 
occupants  of  the  house,  which  Peter  or  both  pos- 
sessed in  Capernaum  {see  on  Matthete).  In  addition 
came  James  and  John.  Thus  the  Lord  was  with  the 
collective  four  disciples  who  had  lieen  called. 

Ver.  30.  And  anon  they  tell  him  of  her. — Here 
also  we  have  wdews  thrice  in  rapid  succession.  Im- 
mediately into  the  house,  immediately  to  the  matter 
in  hand,  immediately  healed.  Matthew  transfers  this 
miracle  to  a  later  period  (see  on  Ilaithew).  Starke 
for  the  sake  of  harmony :  "  It  may  have  been  that 
the  mother-in-law  of  Peter  twice  had  the  fever,  and 
that  Christ  healed  her  twice."  (!) 

Ver.  32.  At  even,  when  the  sun  did  set.— The 
full  close  of  the  Sabbath.  "  Judceos  religio  tencbat, 
quominus  ante  exitum  Sabbati  cegrotos  suos  afferrent.'''' 
Wetstein. 

Ver.  34.  Sick  of  divers  diseases,  and  cast  out 
many  devils. — The  physically  sick  and  the  demoni- 
acs clearly  distinguished"(ver.  34;  Matt.  viii.  16);  just 
as  they  are  in  relation  to  the  opposite  charisms  which 
were  given  with  respect  to  them,  1  Cor.  xii.  9,  10. — 
And  He  healed  many.— Not  as  opposed  to  all  who 
were  brought  to  Him,  but  to  describe  the  abundance 
and  variety  of  the  healings  which  took  place  so  late 
in  the  evening. 

Ver.  35.  Into  a  solitary  place. — To  a  secret 
place  in  the  wilderness.  It  is  to  be  noted  that  Jesus, 
according  to  Mark,  thrice  in  quick  succession,  with- 
drew into  the  wilderness,  vers.  12,  35,  45.  Here  we 
can  understand  only  a  sohtude  near  Capernaum. 
That  He  thus  took  up  His  abode  time  after  time 
in  the  wilderness,  declared  his  supremacy  over  the 
demons  of  the  wilderness.  He  made  the  desert  place 
a  temple  of  God  by  His  prayers. 


DOCTRINAL  AND  ETHICAL. 

1.  The  succession  of  events  marks  the  develop- 
ment of  Christ's  work :  1.  The  synagogue  at  home. 
2.  The  house  of  Peter,  as  the  hearth  of  the  new  com- 
munity of  disciples  at  its  outset.  3.  The  whole  town 
of  Capernaum.  4.  The  entire  land  of  Galilee.— The 
progression  of  the  influence  of  our  Lord's  preaching: 
1.  His  fame  goes  out  through  all  Gahlce.  2.  The 
whole  town  of  Capernaum  presses  for  help  at  His 
door,  yea,  into  His  doors.  3.  All  seek  Him  after  He 
had  withdrawn.  4.  Even  in  the  wilderness  they 
come  to  Him  from  all  parts. 

2.  In  order  that  they  may  punctiliously  guard 
their  own  rest  on  the  Sabbath,  the  people  of  Caper- 
naum wait  till  evening  with  their  sufferers,  and  rob 
the  Lord  of  His  rest  in  the  night. 


nOMILETICAL  AND  PEACTICAL. 

Jesus  the  Saviour  of  the  new  as  of  the  old  com- 
munity (Peter's  house,  the  synagogue). — And  they 
told  Him  of  her :  with  faith  waxes  intercession.— 
Peter,  as  householder,  a  type  of  the  ecclesiastic  at 
home  :  1.  He  is  not  hindered  from  his  calling  by  do- 
mestic trouble  (he  also  went  into  the  synagogue) ; 
but,  2.  he  took  his  domestic  trouble  with  him  into 
his  calling  (he  prayed  the  Lord  for  the  sick).— The 
people  at  Capernaum  seeking  help  ;  or,  Christ  the  true 
Physician  :  1.  As  the  revealer  of  human  misery  ;  2. 
as  the  marvellous  deliverer  from  it.— An  evening  and 
a  morning  in  the  life  of  Jesus;  or.  His  holy  days 
work :  1.  Closed  in  the  blessing  of  toil ;  2.  renewed 
in  devotion.— The  rapid  diffusion  of  Christ's  woi-k 
and  influence :  1.  Through  the  believing  house ;  2 
through  the  susceptible  town  ;  3.  through  the  amazed 
land.— New  seclusion  for  new  conflicts.— Private 
prayer  the  source  of  Christ's  victories.— The  Lord  s 
early  hours.— His  morning  devotion.--Tie  signifi- 
cance of  morning  in  the  kingdom  of  God  :  1.  A  testal 


24 


THE   GOSPEL  ACCORDING  TO  MARK. 


time  in  the  life  of  Jesus  ;  2.  an  image  of  His  wliole 
life ;  3.  a  blessed  time  in  the  life  of  Christians ;  4. 
figure  of  their  regeneration  and  their  eternity. — How 
Christ  sanctifies  all  times  and  all  places. 

Starke  : — Quesnel  : — The  dwelling  of  a  poor  fish- 
erman pleases  Christ  more  than  a  great  palace. — 
OsiANDER  : — God  is  oftener  in  Httle  huts  than  in  rich 
palaces. — Christianity  and  household  life  agree  well 
together. — Marriage  unfits  no  man  for  the  ministry. 
— Compassionate  love  suffers  not  the  wretched  long 
to  wait,  but  thinks  at  once  of  help. — Qdesnel  : — The 
love  of  Jesus  is  never  weary. — There  are   always 


wretched  ones  in  this  vale  of  tears,  who  stand  in 
need  of  the  help  of  the  Most  High. — Christ  the  most 
approved  Physician. — It  does  not  become  the  man 
spiritually  possessed  of  the  devil  to  reveal  Christ. — 
Early  hours  must  be  thought  much  of. — For  prayer 
even  sleep  must  be  abridged. 

Geklach  : — The  gracious  love  of  Christ  amidst 
the  household  necessities  of  the  poor  and  neglected. 
— Lisco : — Jesus  connects  together  prayer  and  work, 
solitude  and  public  life,  in  order  to  do  good. — Euth. 
ZiG. : — We  must  shun  the  praise  of  men,  and  thank 
God  in  silent  secrecy. 


THIRD    SECTION. 

Chapter  I.  36-45. 


1.  The  Preaching  and  Ileuliny  of  JfiMis,     Ch.  I.  36-39. 
(Parallel :  Luke  iv.  44.) 

36,  37  And  Simon,  and  they  tliat  were  with  him,  followed  after  him.     And  when  they  had 

38  fomid  him,  they  said  mito  him,  All  men  seek  for  thee.     And  he  said  mito  them.  Let  us 

39  go^  into  the  next  towns,  that  I  may  preach  there  also  :   for  therefore  came  I  forth.     And 
he  preached  in  their  ^  synagogues  throughout  all  Galilee,  and  cast  out  devils. 

1  Ver.  38. — The  Rec.  omits  aXKaxov  after  ayiafiev :  it  is  supported  by  B.,  C,  L.,  Copt.,  Tischendorf. 

2  Ver.  39. — "  Into  their :  "  ei?  ras  in  A.,  B.,  D.,  Griesbach,  Lachmann,  Tisehendorf.    The  Texlus  Reccpliis  reads  iv 
Tttis  crfvaywycus, — an  emendation,  says  Meyer. 

phasis  to  the  casting  out  of  devils,  and  to  the  com- 
mand of  silence,  by  which  Jesus  hindered  the  devils 
from  uttering  His  name. 

3.  It  is  observed  also  that  Jesus  places  preaching 
expressly  above  miraculous  healings ;  this  is  seen  in 
the  use  of  the  participle,  ^aiixovia  fK^dWmv.  But  the 
preaching  has  its  root  in  the  secret  devotion:  His 
public  work  sprang  from  His  solitary  prayer. 

HOMILETICAIi  AI^D  PEACTICAX. 

How  the  Lord  equipped  himself  anew  for  new  la- 
bors.— Christ  goes  with  His  first  four  disciples  into  the 
land  of  Galilee  :  the  small  beginning  of  the  universal 
mission. — How  the  Lord's  preaching  approves  itself 
as  the  power  of  divine  life  :  1.  As  the  spiritual  word 
of  His  working  ;  2.  as  delivering  power  for  the  suf- 
fering ;  3.  as  judicial  power  of  victory  over  the  de- 
mons.— Christ  coirfroniing  the  increasing  pressure  of 
the  people  :  1.  How  He  restrains  it  (withdrawal  into 
the  wilderness) ;  2.  how  He  regulates  it  (preaching 
on  the  individual  miracles) ;  3.  how  He  surrenders 
Himself  to  it  (responding  to  every  demand  of  help). 
— Christ  does  not  shut  up  His  activity  within  the 
walls  of  Capernaum,  nor  within  the  limits  of  any  one 
people  or  any  one  confession. — The  way  of  Christ 
among  the  surrounding  villages :  1.  Already  to  as 
many  as  possible  ;  2.  one  day  to  all. 

Starke  : — We  must  have  village  preachers. — The 
Gospel  of  Jesus  must  sound  out  in  all  places. — AVhere 
Christ's  kingdom  is  to  be  established,  the  devils  must 
be  abohshed.  So  also  in  thee. — Schleiermacher: — 
The  preaching  of  the  kingdom  of  God  was  Christ's 


EXEGETICAI,  AJSTD  CRITICAL. 

Ver.  36.  And   Simon,  and  they  that  were 

with  him. — Simon  placed  first,  not  on  account  of 
any  superiority,  but  as  the  head  of  the  house  and  the 
guide. 

Ver.  38.  Into  the  next  towns. — The  kw/xo- 
■jtSx^is  only  here  in  the  New  Testament.  The  pri- 
mary object  is  to  record  the  travelling  through  the 
Galilean  hill-country,  and  its  villages  and  towns.— For 
therefore  came  I  forth. — The  question  is,  whether 
the  meaning  be,  "I  am  come  from  the  Father  to 
preach  generally "  (Bengel) ;  or,  "  I  have  left  the 
house  (or  Capernaum)  in  order  to  preach  in  the  neigh- 
boring villages"  (Meyer).  We  think  that  Christ 
lays  stress  upon  preaching  as  His  great  vocation,  in 
opposition  to  the  pressure  of  individual  applicants 
for  help  in  Capernaum.  The  former  of  the  two  in- 
terpretations seems  to  be  the  better. 

Ver.  39.  In  their  synagogues  (into). — The 
Accusative,  twice  occurring,  makes  it  emphatic  that 
he  filled  the  synagogues  and  all  Judea  with  a  might 
of  preaching  that  formed  a  contrast  to  the  syna- 
gogue style. 


DOCTRINAL  AND  ETHICAL. 

1.  Jesus  prepared  himself  in  the  desert  for  His 
second  great  expedition.  The  spiritiuil  awakening 
and  conquest  of  the  land  of  Galilee  was  now  in  ques- 
tion. 

2.  Here  also  Mark  (like  Luke)  gives  special  em- 


CHAP,  I.  40-45. 


25 


vocation:  1.  Concerning  Himself,  as  He  who  was 
come  to  save  men  ;  2.  concerning  tlie  true  righteous- 
ness which  avails  before  God ;  3.  concerning  the  wor- 
ship of  God  in  spirit  and  truth. — Within  these  limits 


it  was  His  vocation  to  spread  that  kingdom  as  far  as 
He  could. — GossNER  : — To  this  end  am  I  come  (He 
says)  to  save  men. — Christ  did  not  scorn  the  Uttle 
towns  and  villages. 


2.   Tlie  Touching  of  the  Leper,  and  the  Return  into  the  Wilderness.     Vers.  40-45. 
(Parallels  :  Matt.  viii.  1-4 ;  Luke  v.  12-lG.) 

40  And  there  came  a  leper  to  him,  beseeching  him,  and  kneehng  down  to  him,'  and 

41  saying  unto  him.  If  thou  wilt,  thou  canst  make  me  clean.     And  Jesus,^  moved  with  com- 
passion, put  forth  his  hand,  and  touched  him,  and  saith  unto  him,  I  will ;  be  thou  clean. 

42  And  as  soon  as  he  had  spoken,  immediately  the  leprosy  departed  from  him,  and  he  was 
43,  44  cleansed.     And  he  straitly  charged  him,  and  forthwith  sent  him  away ;  And  saith 

unto  him.  See  thou  say  nothing  to  any  man :  but  go  thy  way,  show  thyself  to  the 
priest,  and  offer  for  thy  cleansing  those  things  which  Moses  commanded,  for  a  testimony 
45  unto  them.  But  he  went  out,  and  began  to  publish  it  much,  and  to  blaze  abroad  the 
matter,  insomuch  that  Jesus  could  no  more  openly  enter  into  the  city,  but  was  without 
in  desert  places :  and  they  came  to  him  from  every  quarter. 

'  Ver.  40.^The  omission  of  koI  yoi/uTreToiv  avTov  in  B.,  D.,  and  Laclimann  and  Tisohendorf,  is  not  sufficiently  sup- 
ported. 

2  Ver.  41.— '0  Se  'Irjo-oCs  omitted  in  B.,  D.,  iS:c.  So  Laohmann,  Tiscbendorf.  Meyer  explains  this  omission,  as  also 
the  dropping  out  of  eiTrdi/Tos  aiirov,  Ver.  42,  from  an  intention  to'  confoim  the  text  with  Matthew  and  Luke.  So  also  with 
the  /trjSt'i/,  ver.  44. 


EXEGETICAL  AIv'D  CKITICAL. 

Respecting  this  narrative,  and  the  leper,  see  on 
Matthew,  viii.  1-13.  The  occurrence  follows  the 
Sermon  on  the  Mount ;  and  this  is  here  intimated  by 
the  return  of  Jesus  to  Capernaum,  ch.  ii.  1. 

Ver.  43.  And  He  straitly  charged  him. — The 
efj.^piixrjadfj.ei'oi  is  the  opposite  of  the  preceding 
cr7rAa7xfin'S«^'5.  Probably  the  leper  had  overstepped 
the  Umits  of  his  discipline  (lepers  were  not  suffered 
to  intrude  into  others'  houses)  and  of  the  law,  and 
had  penetrated  to  the  house  where  Jesus  might  have 
been  tarrying  in  one  of  the  towns.  This  Meyer  rea- 
sonably infers  from  the  i^40a\ei/ — He  forthwith  sent 
him  away.  First  of  all,  Jesus  regarde<l  the  misery 
of  the  case,  and,  seized  with  compassion,  healed  the 
sick  man.  But  then  He  proceeded  to  guard  the  legal 
obligation  under  which  the  sick  man  stood,  and 
household  rights  and  general  order.  Mark  gives  us 
a  vivid  view  of  the  sending  away  of  the  healed  man, 
and  exhibits  the  scene  in  his  own  lively  expressions. 

Ver.  44.  To  the  priest. — The  Vulgate,  roman- 
izing,  explains :  Prbicipi  sacerdoturii.  But  it  only 
means  the  priest  in  general,  whose  function  concerned 
the  man. — For  a  testimony  unto  them. — The 
actual  cleansing  must  be  confirmed  in  a  Levitically 
legal  manner. 

Ver.  45.  To  blaze  abroad  the  matter,  -rln 
Xi'yyov. — Fritzsche  :  The  word  of  Jesus.  De  Wette : 
The  matter.  Meyer :  The  narrative  of  what  had 
passed.  There  is  impUed,  pcrliaps,  a  distinction  be- 
tween his  narrative  and  the  eml  lellishcd  report  of  the 
event  wliich  was  spread  aljroad,  and  to  which  it  gave 
occasion. — Could  no  more  openly  enter. — The 
reason  of  this  withdrawal  was  not  merely  to  obviate 
the  increase  of  the  crowd,  but  the  fact  that  Jesus 
had  touched  the  leper,  which,  according  to  the  law, 
made  a  man  unclean  for  a  season.  See  Lehen  Jesu, 
ii.  2,  639.  Moreover,  this  solitude  imported  a  new 
withdrawal  for  a  new  advance. 


DOCTRINAL  AND  ETHICAL. 

See  Com.  on  Matthew,  in  loc. 

1.  Wherefoi-e  does  Mark  close  the  delineation  of 
Christ's  first  manifestation  in  public  with  the  healing 
of  the  leper  ?  This  narrative  is,  first,  a  witness  that 
Christ  entered  into  the  fellowship  of  sinneis  in  order 
to  suffer  for  them  ;  and  so  far  was  a  prelude  of  the 
end.  Secondly,  it  marked  His  relation  to  tradition- 
alism, the  ofieuce  and  assaults  of  which  now  follow. 

2.  The  present  withdrawal  of  Jesus  took  phice 
under  the  presentiment  of  His  conflicts  with  tradition- 
alism, and  as  a  preparation  to  meet  them. 


HOMILETICAL  AND  PKACTICAL. 

The  healing  of  the  leper  a  testimony  of  the  might- 
ily cleansing  purity  of  Christ. — Christ  even  in  the  in- 
fluence of  His  purity  the  Lion  of  Judah. — Redemption, 
like  creation,  an  omnipotent  Let  there  be  !  (He  speaks, 
and  it  is  done  :  "  I  will,  be  thou  clean.") — The  need 
of  deliverance  breaking  through  the  law.  The  leper 
presses  into  the  house,  like  the  paralytic  through 
the  roof,  and  the  sinner  into  the  Pharisee's  house. — 
The  leper  a  pattern  of  those  who  seek  help,  but  not 
of  those  who  give  thanks:  1.  His  perfect  trust  and 
humble  submission  (If  Thou  wilt,  etc.);  2.  regardless- 
ness  of  his  friends,  lack  of  docility  towards  the  cere- 
monial law  and  of  discipline. — Christ's  interchange 
with  tlie  leper  a  symbol  of  His  interchange  with  the 
sinner  :  He  makes  the  leper  clean,  and  contracts  Le- 
vitical  defilement.  So  Christ  was  made  sin  for  us, 
tliat  we  might  be  made  righteousness  in  Him. — The 
compassion  of  our  Lord  the  source  of  our  salvation. 
—The  miracidous  hand  of  Christ  the  instrunient  of 
all  heavenly  healing  :  1.  As  delivering,  2.  as  distribu- 
ting, 3.  as  consummating.— The  disobedience  of  the 
leper;  or,  lack  of  cerenionial  discipline  in  the  recep- 
tion of  healing:  1.  Excusable  as  far  as  it  was  the  in- 


26 


THE   GOSPEL   ACCORDING  TO  MARK. 


terchauge  of  illegality  and  freedom ;  2.  blamable, 
because  he  constrained  the  Lord  (even  in  His  Church) 
to  atone  for  transitory  illegality  by  the  legahties  of 
prudence. — Christ  in  the  wilderness  and  everywhere 
the  centre  of  a  wretched  and  needy  world. — Christ, 
through  His  divine  compassion,  involved  with  human 
traditions. — A  new  collectedness  of  the  spirit,  a  new 
blessing  and  victory. 

Starke  : — The  spiritual  leper. — Quesnel  : — Pray- 
er, humility,  and  fiiith  as  the  source  (the  organs  for  the 
reception)  of  all  righteousness. — We  are  directed  to 
keep  all  right  ordinances,  etc.  Abide  by  the  public 
service  of  God. — Deliverance  from  misery  demands 


its  right  and  peculiar  offerings  of  praise. — The  more 
a  servant  of  God  withdraws  liimself  from  the  world, 
the  more  highly  does  the  world  esteem  him. 

Gerlach  : — The  healed  leper  was  like  those  who, 
out  of  thankfulness  of  heart  indeed,  but  yet  incon- 
siderately, neglect  the  inward  commandment  of  the 
Holy  Spirit,  and  make  too  much  talk  about  the  grace 
of  God,  to  their  own  and  others'  hurt. — Schleier- 
MACHER : — The  Redeemer  by  His  touch  took  away 
the  ban  which  sundered  the  leper  from  all  human  in- 
tercourse.— Likeness  between  leprosy  and  sin. — The 
one  leper  and  the  ten. — Bauer: — How  Jesus  re- 
spected the  ordinances  of  His  people. 


FOURTH    SECTION. 

ATTRACTING  AND  REPELLING  INFLUENCE  OF  THE  LORD.  THE  ENTHUSIASTIC  MUL- 
TITUDE AND  THE  OFFENDED  TRADITIONALISTS.  MORTAL  HATRED  OF  THE  HOS- 
TILE PARTY,  AND  WITHDRAWAL  OF  JESUS  INTO  A  SHIP.  THE  PREACHING  IN 
SYNAGOGUES   GIVES  PLACE   TO   PREACHING  ON   THE   SEA-SIDE. 

Chapter  II.  1— III.  12. 


First  Conjlict. —  The  Paralytic,  and  the  Fewer  to  forgive  Sins.     Vers.  1-12. 
(Parallels  :  Matt.  ix.  1-8 ;  Luke  v.  17-26.) 

1  And  again  he  entered  into  Capernaum  after  sojne  days ;  and  it  was  noised  that  he 

2  was  in  the  house.''    And  straightway  many  were  gathered  together,  insomuch  that  there 
was  no  room  to  receive  them,  no,  not  so  much  as  about  the  door :  and  he  preaclied  the 

3  Avord  unto  them.     And  they  come  unto  him,  bringing  one  sick  of  the  palsy,  wliich  was 

4  borne  of  four.     And  when  they  could  not  come  nigh  unto  him  for  the  press,  they  un- 
covered the  roof  where  he  was :  and  when  they  had  broken  it  up,  they  let  down  the 

5  bed  wherein  the  sick  of  the  palsy  lay.     When  Jesus  saw  their  faith,  he  said  unto  the 

6  sick  of  the  palsy,  Son,  thy  sins"^  be  forgiven  thee.     But  there  were  certain  of  the  scribes 

7  sitting  there,  and  reasoning  in  their  hearts,  Why  doth  this  man  thus  speak  blasphemies?* 

8  who  can  forgive  sins  but  God  only  ?     And  immediately,  when  Jesus  perceived  in  his 
spirit  that  they'*  so  reasoned  within  themselves,  he  said  unto  them,  Why  reason  ye  these 

9  things  in  your  hearts?     Whether  is  it  easier  to  say  to  the  sick  of  the  palsy,  Thy  sins 

10  be  forgiven  thee;  or  to  say.  Arise,  and  take  up  thy  bed,  and  walk?  But  that  ye  may 
know  that  the  Son  of  man  hath  power  on  earth  to  forgive  sins,'  (he  saith  to  the  sick  of 

11  the  palsy,)  I  say  unto  thee,  Arise,  and  take  up  thy  bed,  and  go  thy  way  into  thine 

12  house.  And  immediately  he  arose,  took  up  the  bed,  and  went  forth  before  them  all; 
insomuch  that  they  were  all  amazed,  and  glorified  God,  saying,  We  never  saw  it  on 
this  fashion.^ 

1  Ver.  1. — Lachmann  reads  ev  oIkw,  after  B.,  D.,  L., — a  gloss,  says  Meyer. 

2  Ver.  5. — Elzevir,  Soholz,  liaohmimn  read  ctoi  al  a/xaprtai ;  Griosbach,  JTritzsclip,  Tischcndorf,  B.,  D.,  G.  read  a-ov  ai 
aiiapriai.    Xiaclimtmn,  after  B.,  reads  ai|)i'6CTat  for  kjiiuivTai.. 

3  Ver.  7. — Lachmann  and  Tischcndorf  read  Xakel;  pXaa^riixu,  after  B.,  D.,  IJ.,  Vulgata. 

*  Ver.  8. — AuToi  before  ^loAovifocrai,  after  A.,  C,  E.,  F.,  Syr.  (utr.),  Gotli.,  Slav.,  Beugel,  Mattli.,  Griesbach,  Fritz- 
scbc,  Scholz,  Tischcndorf;  outois  erased  by  L/achmann  after  B. 

^  Ver.  10. — Various  order  of  the  words :  The  ctti  t%  y^s  a(^.  a/x.  is  given  by  Griesbach  and  Lachmann,  after  C,  D.,  L., 
and  others. 

'  Ver.  12. — Tischcndorf  reads  oiiTus  oiSeVoTe,  after  B.,  D.,  and  L.,  &c. 

,  sents  the  clironological  order,  according  to  which  the 

EXEGETICAL  AJS'D  CRITICVL.  paralytic  was  heafed  after  the  journey  to  Gadara. 

The  conclusion   in   Mark  itself  intimates  that  this 

See   the   exposition   on  Matthew,  and    on  Luke,  must  have  been  one  of  the  later  miracles. 

Mark  introduces  the  conflicts  of  the  Lord  with  tradi-  Ver.  1.  That  He  was  in  the  house,  tis  oJk6i> 

tionalism   eai-lier  than   Matthew ;    ITence   the   earlier  ian. — This  means  the  house  wliich  Jesus  occupied 

position  of  this  narrative.     Matthew,  indeed,  repre-  with  His  mother  and  His  brethren,  after  His  settle- 


CHAP.  II.  1-12. 


27 


ment  there,  ch.  iii.  31.  His  adopted  sisters  prob- 
ably remained,  as  married,  in  Nazareth  {see  ch.  vi. 
3),  when  the  family  of  Joseph  passed  over  with  Him 
to  Capernaum. 

Ver.  3.  Bringing  one  sick  of  the  palsy. — See 
on  Maftheio,  viii.  6.  Kpa^ySaros,  a  portable  bed, 
used  for  mid-day  sleep,  and  for  the  service  of  the 
gjck,* — Borne  of  four. — Pictorial  definiteness.  So 
•  also  the  vivid  description  of  the  uncovering  of  the 
roof,  or  the  bi-eaking  of  a  large  opening  through  it. 
Luke  tells  us  how  they  did  it :  "  through  the  tiling  ;  " 
thus  they  must  have  taken  away  the  tilings  them- 
selves. Meter: — We  must  suppose  Jesus  to  have 
been  in  the  upper  room,  vTrepoioi',  where  the  Rabbis 
frequently  taught :  Lightfoot,  in  loc. ;  Yitringa,  Sgn. 
145.  Meyer  rightly  rejects  the  view  of  Faber,  Jahn, 
and  others,  that  Jesus  was  in  the  court,  and  that 
nothing  more  is  meant  than  a  breaking  up  of  the 
roof-awning.  Certainly  it  is  not  improbable  that  the 
roof  and  the  upper  room  were  connected  hj  a  door; 
at  least,  the  not  improljable  supposition  of  steps 
leading  from  the  street  to  the  roof  suits  that  view. 
It  is  not  at  variance  with  the  text  to  assume,  with 
Lightfoot  and  Olshausen,  an  extension  of  the  door- 
opening  already  there.  Uncovering  the  roof  can 
mean  nothing  else  than  actual  uncovering,  whether 
or  not  by  means  of  an  already  existing  opening. 
Strauss,  after  Wetstein,  remarks,  that  the  proceed- 
ing would  have  been  too  dangerous  for  those  below. 
But  see  Hug's  Gutachten,  ii.  p.  21.  Moreover,  a 
little  danger  would  better  suit  the  heroism  of  the 
act.  It  takes  for  granted  the  Oriental  house  with  a 
flat  roof,  to  which  men  might  gain  access  either 
through  the  neighboring  house,  or  by  the  steps  on 
the  outside. 

Ver.  6.  Certain  of  the  scribes. — According  to 
Meyer,  who  cites  Mark  ii.  16,  Luke  (ver.  17)  introduces 
the  Pharisees  too  soon  at  this  place.  But  why  may 
not  the  scribes  have  been  mainly  of  the  pharisaic 
party  ?  These  were  so  manifestly. — The  scribes : — 
See  on  Matthew,  ii.  4,  and  the  article  in  Vv^inkr. 

Ver.  7.  Why  doth  this  man  thus  speak  blas- 
phemies ? — That  is,  such  a  man  (scornfully),  such 
things  (such  great  words  as  are  fit  only  for  God,  or 
for  the  pTiests  in  His  name).  Meyer  rightly :  "  This 
man  in  this  wise  :  emphatic  juxtaposition."  The  idea 
of  blasphemy,  as  expressed  by  Mark  and  Luke,  is 
shown  to  be  direct  blasphemy :  they  cast  that  upon 
Him,  because  He  was  thought  to  have  wickedly  in- 
truded into  the  rights  of  the  Divine  Miijesty. 

Ver.  8.  And  immediately,  •when  Jesus  per- 
ceived in  His  spirit. — The  Searcher  of  hearts. 
In  this  lay  already  the  proof  that  He  could  forgive 
sins.  Matthew  (ix.  4)  here  takes  as  it  were  the 
place  of  Mark :  ■)■  Jesus  seeing  (Ifiiiv)  their  thoughts. 

Ver.  10.  The  Son  of  man  hath  po-wer.— Dan. 
vii.  13  ;  comp.  Lange's  Lehen  Jesu,  ii.  1,  235. 
Meyer  asserts,  without  reason,  against  Ritzschl,  that 
Christ  by  this  expression  declared  undoubtedly,  and 
even  technically.  His  Messiahship.  Certainly  Daniel's 
Son  of  Man  signified  Clu-i.-it;  but  the  correct  under- 
standing of  this  expression  does  not  seem  to  have 
been  current  in  the  Jewish  schools  at  this  time. 
Hence  the  choice  of  the  expression  here.  They 
should  know  Him  to  be  the  Messiah,  not  according 
to  their  false  Messiah-notions,  but  according  to  His 
true  demonstrations  of  Messiahship ;  and  the  expres- 
sion was  meant  to  lead  them  to  this. 

*  Oftcntimos,  however,  the  hed  was  a  simple  mattress  or 
sheepskin. — Ed. 

t  In  picturesque  dcscriptiveness,  i.  e. — Ed. 


Ver.  12.  We  never  saTv  it  on  this  fashion. — 

We  must  assume  in  etSo/xev  an  object  seen ;  and  that 
can  be  no  other  than  the  essential  phenomenon 
which  corresponds  to  essential  seeing,  viz. :  the  ap- 
pearance of  the  kingdom  of  God.  But  it  is  also  in- 
cluded, that  the  omnipotent  working  of  miracles  had 
never  been  so  manifest  in  Jesus  before. 


DOCTRINAL  AND  ETHICAL.  , 

1.  See  on  the  parallels  in  Matthew  and  Luke. 
Quickly  as  the  glory  of  Christ  was  manifested  in  His 
first  works,  so  quickly  did  the  contradiction  of  the 
pharisaic  worldly  mind  develop  itself.  It  is  most 
significant  that  the  evangelical  forgiveness  of  sins 
was  the  first  stumbling-block. 

2.  The  healing  of  the  palsied  man  gives  us,  in  a 
certain  sense,  the  key  to  all  the  miraculous  works  of 
our  Lord ;  inasmuch,  that  is,  as  the  healing  of  the  mem- 
bers is  here  definitely  based  upon  the  healing  of  the 
heart,  the  forgiveness  of  sins,  awakening  and  regene- 
ration. Because  Christ  Himself  was  the  new  birth 
of  man  from  heaven,  He  was  the  principle  of  re- 
generation to  sinful  man.  That  is,  in  other  words, 
because  He  Himself  was  the  absolute  miracle — the 
new  principle  of  life  breaking  into  and  through  the 
old — therefore  the  miraculous  energies  for  the  re- 
newal of  life  issued  from  Him  as  sudden  and  great 
vivifications,  which,  proceeding  from  the  heart  of  the 
renewed,  pervaded  their  whole  life.  The  qmckening 
of  the  heart  was,  therefore,  always  the  soul  of  fight  , 
in  the  miracle ;  the  external  miracle  was  its  dawning 
manifestation,  though  not  all  such  quickenings  re- 
sulted in  permanent  bodily  healing.  Therefore,  also, 
the  kernel  of  the  miracle  has  remained  in  the  Church, 
and  becomes  more  and  more  prominent,  that  is,  re- 
generation. The  dawn  has  retreated  and  vanished, 
since  this  sun  of  the  inner  life  has  come  forth.  Yet 
the  dynamic  unfolding  of  the  heart's  renewal  in  the 
i-enewal  of  the  bodily  members  has  in  reality  re- 
mained ;  only,  now  that  Christianity  has  been  incor- 
porated with  human  nature,  it  develops  itself  only  in 
gradual  effect,  until  its  full  manifestation  in  the  day 
of  resurrection.  The  regenerating  principle  works 
in  the  regenerate  gradually,  and  in  almost  invisible, 
leaven-like  influence  and  transformation.  But,  as 
certainly  as  the  regeneration  of  the  heart  is  effected, 
so  certainly  is  the  germ  of  the  renewal  of  the  whole 
life  present.  Our  scholastic  notions  have  too  care- 
fully separated  the  external  miracle  from  the  inter- 
nal, making  it  almost  of  itself  a  higher  class  of  mir- 
acle. Luther,  however,  recognized  regeneration  as 
the  great  and  abiding  miracle,  and  had  some  feeling 
of  its  connection  with  the  resurrection,  as  symbol- 
ized in  the  Supper  of  the  Lord. — The  power  of  Christ 
over  the  whole  life,  a  demonstration  of  His  power 
over  the  centre  of  life,  the  heart. 

3.  Christ  the  Searcher  of  the  heart,  knowing  all 
things.  In  His  messianic  vocation,  in  His  concrete 
sphere  of  life,  He  proved  His  Divine  omniscience, 
and  that  too  in  the  personal  unity  of  the  God-man. 
This  concrete  Divine-human  knowledge  He  Himself 
disthiguished  from  the  universal  omniscience  of  the 
Father.  Starke  : — "  Christ  knoweth  all  things  even 
according  to  His  human  nature ;  not,  however, 
through  the  human,  tcmquam  per  principium  quo, 
but  tiu-ough  the  divine."  In  a  certain  sense,  also, 
through  the  human;  through  human  sensibility  to 
hostile  dispositions,  which  assuredly  had  its  source 
in  the  Divine  nature. 


28 


THE   GOSPEL  ACCORDING  TO   MARK. 


HOMILETICAL  XNT)  PEACTICAl. 

See  on  the  parallels  of  Matthew  and  Luke. — How 
the  Lord's  redeeming  power,  breaking  in,  awakens 
the  daring  courage  of  faith. — Christ  the  restorer  of 
victorious  courage  on  earth. — Man  inventive,  above 
all  in  his  faith. — The  inventions  of  faith. — ^The  bold- 
ness of  faith,  which  leaps  out  of  the  anguish  of  a 
believing  spirit. — How  the  miracle  of  Christ  is  ap- 
pended to  the  word  of  Christ. — The  miracle  not 
without  the  previous  word. — The  return  of  Christ  to 
His  town ;  or,  Christ  does  not  willingly  leave  the 
place  in  which  He  has  once  settled. — And  it  was 
noised  abroad  that  He  was  in  the  house, — when 
Christ  is  in  a  church,  or  in  a  house,  it  cannot  be  hid. 
— The  courage  of  fuith  by  which  they  uncovered  the 
roof,  in  connection  with  the  Divine  courage  in  which 
Christ  uncovered  their  hearts. — Great  faith  discovers 
and  adopts  wonderful  plans. — Clirist  the  Searcher  of 
hearts:  1.  This  has  a  many-sided  confirraation,  2.  is 
full  of  comfort,  3.  and  full  of  terror. — The  power  of 
the  forgiveness  of  sins  a  free  and  legitimate  preroga- 
tive of  Christ's  rule :  1.  A  free  exercise  of  His  love ; 
2.  a  legitimate  administration  between  free  grace  and 
free  faith ;  3.  therefore  the  free  prerogative  of  Christ. 
— The  Divine  love  will  not  be  restrained  by  man's 
narrow-heartedness. — God's  grace  is  not  bound  to 
the  ordinances  of  man. — The  Gospel  makes  the 
Church,  not  the  Church  the  Gospel. — The  ordinance 
of  absolution  no  monopoly  of  absolution. — The 
glorious  and  boundless  blessings  which  result  from 
the  forgiveness  of  sins. — The  paralytic  more  troubled 
about  his  sins  than  about  his  bodily  suffering. — 
Christ  the  fundamental  Healer.- — As  the  paralytic 
Lad  a  new  power  of  moving,  so  the  witnesses  had  a 
new  power  of  seeing. — Only  he  who  has  seen  Christ 
has  learned  rightly  to  see. — Christ's  miracles  of  grace 
always  preachers  of  salvation,  which  prepare  for 
new  miracles. — All  awakenings  in  order  to  regenera- 
tion are  miracles  of  Christ,  the  subsequent  influences 
of  which  must  be  manifest  in  the  bodily  hfe,  though, 
it  may  be,  iu  a  very  gradual  manner. — The  harder 
and  the  easier  miracle :  1.  The  internal  miracle  was, 
in  the  Lord's  judgment,  greater  and  harder,  inasmuch 
as  it  was  the  condition  of  the  external.  2.  The  ex- 
ternal miracle  was  greater  and  harder  in  the  judg- 


ment of  His  opponents,  as  something  impossible  to 
the  absolving  priests.  3.  Both  were  equally  hard,  in 
as  far  as  both  were  impossible  to  man ;  and  hence 
the  external  miracle  was  Christ's  authentication  in 
opposition  to  His  enemies. — The  limited  blessing  of 
healing  a  witness  for  the  unhmited  blessing  of  for- 
giveness of  sins. 

Starke  : — Moving  to  the  house  of  God  with  the 
crowds. — The  sick  should  come  to  Christ,  the  true 
Physician. — Benevolence,  and  still  more,  Christian 
love,  demands  that  we  should  serve  and  help  the  sick 
in  every  possible  manner. — He  who  would  be  a  true 
Christian  must  strive  to  bring  to  Christ  others  who 
are  weak  and  sinful,  by  prayer  and  all  good  ofiSces, 
Jas.  V.  16. — Canstein  : — We  must  somehow  come  to 
Christ,  whether  through  the  door  or  through  the 
roof;  that  is,  either  in  an  ordinary  or  an  extraordi- 
nary way. — True  faith,  working  by  love,  breaks 
through  all  impediments. — Love  makes  all  thiugs 
good  and  decorous,  though  they  may  not  externally 
seem  so. — Those  who  are  troubled  we  should  not 
trouble  more,  but  comfort,  Ps.  xxxii.  1 ;  Isa.  Ixi.  2. 
— The  ungodly  change  the  best  medicines  into  poi- 
son, and  pervert  the  holiest  truths. — Majus  : — The 
slanderei-'s  manner  is,  not  to  try  to  seek  what  mean- 
ing the  speaker  has,  but  to  pervert  at  once  and  wrest 
his  words. — That  whicli  is  visible  and  before  the 
eyes  seems  to  men  harder  than  the  invisible ;  and 
they  prefer  what  is  bodily  to  what  is  spiritual. — 
QuESNEL : — Christ  by  His  visible  miracles  taught 
men  to  understand  His  invisible  miracles. — The  price- 
less benefit  of  the  forgiveness  of  sius  worthy  of  all 
praise  and  thanksgiving. 

Sciileiermacher: — We  have  two  things  to  mark 
in  this  whole  narrative :  first,  that  which  passed  be- 
tween the  Redeemer  and  this  sufferer ;  and  then, 
what  referred  to  the  thoughts  of  the  scribes  congre- 
gated around  Him. — As  sure  as  we  are  that  the  Re- 
deemer knew  what  was  in  man,  we  must  assume  that 
the  sufferer  thought  most  of  the  spiritual  gift  of 
Christ,  and  its  importance  to  himself. — The  more 
powerful  the  might  of  love  is,  as  being  the  energy 
of  faith,  the  sooner  vanish  all  lesser  evils,  losing 
their  sting,  which  is  the  consciousness  of  sin. — Thus 
we  see  in  miniature,  in  this  history,  the  whole  his- 
tory of  the  kingdom  of  God  upon  earth. — Bauer  : — 
We  can  thus,  by  our  faith  and  our  intercession,  be 
helpful  to  the  good  of  others. 


Second  Confiict. —  The  Eating  with  Publicans  and  Sinners.     Yeks.  13-1 7. 
(Parallels :  Matt.  is.  9-13 ;  Luke  v.  27-32.) 

13  And  he  went  forth  again  by  the  sea-gide :  and  all  the  multitude  resorted  unto  him, 

14  and  he  taught  them.  And  as  he  passed  by,  he  saw  Levi  the  son  of  Alpheus  sitting  at 
the  receipt  of  custom,  and  said  unto  him,  Follow  me.     And  he  arose  and  followed  him. 

15  And  it  came  to  pass,  that,  as  Jesus  sat  [reclined]  at  meat  in  his  house,  many  publicans 
and  sinners  sat  [reclined]  also  together  with  Jesus  and  his  disciples;   for  there  were 

16  many,  and  they  followed  him.  And  when  the  scribes  and  Pharisees  saw  him  eat  with 
publicans  and  sinners,  they  said  unto  his  disciples.  How  is  it  that  he  eateth  and  drinketh 

17  with  publicans  and  sinners?  "When  Jesus  heard  it,  he  saith  unto  them,  They  that  are 
whole  have  no  need  of  the  physician,  but  they  that  are  sick :  I  came  not  to  call  the 
righteous,  bitt  sinners  to  repentance.^ 

1  Ver.  17. — The  addition  eU  iJ.eTa.foiav  is  foimd  only  in  ciu'sive  MSS.,  after  Lulcc  v.  32. 


CHAP.  II.  18-22 


29 


EXEGETICAL  AJJO)  CRITICAI.. 

See  on  the  parallels  of  Matthew  and  Luke. — The 
narrative  of  Mark  has  here  also  its  characteristic 
traits  of  vividness.  A  congregation  of  the  people 
around  Christ  at  the  sea-side,  and  a  discourse  uttered 
there,  form  the  introduction  to  the  calling  of  Mat- 
thew. From  ver.  15  we  learn  that  many  followed  the 
Lord  who  belonged  to  the  class  of  publicans  and  sin- 
ners (excommunicated  persons).  Meanwhile  Mat- 
thew (ix.  13)  alone  has  our  Lord's  appeal  to  the  say- 
ing of  Hosea  (ch.  vi.  6). 

Ver.  13.  Forth  (from  the  town),  again  (ch.  i.  16) 
by  the  sea-side. — Setting  plainly  before  us  the  posi- 
tion of  Capernaum,  connected  probably  with  the  sea 
by  a  suburb  of  fishers'  huts  and  custom-houses. 

Ver.  14.  Levi  (see  the  explanation  in  Matthew) 
the  son  of  Alpheus. — Not  to  be  confounded  with 
Alpheus  the  father  of  James  the  Less. 

Ver.  15.  In  his  house. — Not  in  his  own  house, 
as  Meyer  thinks.  See  on  Matthew.  The  rjKoAovdT]- 
trav  must  be  understood  of  the  si^iritual  following  of 
the  disciples,  and  not  merely  of  outward  accompany- 
ing. 

Ver.  16.  When  the  Pharisees  {see  on  Matthew) 
saw  EUm. — Not  coming  into  the  houso,  which  is 
improbable ;  but  as  observers  of  the  feast,  after 
which  they  came  forward  towards  the  disciples  com- 
ing out. 

DOCTKINAL  AND  ETHICAL. 

1.  See  on  the  parallels  of  Matthew  and  Luke. 

2.  The  offence  taken  at  our  Lord's  table-fellow- 
ship with  publicans  and  sinners  has  significance,  first, 
in  respect  to  Church  principles  as  against  Donatism 
and  Novatianism ;  and,  secondly,  in  relation  to  tlie 
true  idea  of  communion  as  against  Confessionalism  ; 
and,  thirdly,  in  favor  of  Clnistian  and  social  inter- 
course in  opposition  to  the  narrowness  of  Pietism. 

3.  The  holy  intercourse  of  Christ  with  sinnei'S, 
the  redemption  of  the  world,  is  here  represented  in  a 
concentrated  image. 


HOMILETICAL  AND  PRACTICAL. 

1.  See  on  Matthew. — The  multitude  of  the  needy 
people  gave  the  Lord  occasion  to  summon  helpers 
to  Himself. — Levi  (Matthew)  better  than  his  reputa- 
tion :  a  warning  against  all  premature  condemna- 
tion of  our  neighbor. — How  difierent  is  the  clance 


of  our  Lord's  eyes  into  the  world  from  that  of  the 
Pharisees'  eyes ! — Christ  in  the  house  of  publicans 
and  sinners  an  offence  to  the  Pharisee ;  Christ  in  the 
house  of  the  Pharisee  was  not  strange  and  repulsive 
to  sinners  (the  woman,  Luke  vii.  37) :  1.  Historical ; 
2.  typical. — The  feast  in  which  Christ  is  a  guest. — 
The  feasts  in  which  Christ  was  a  guest  all-saving  and 
decisive  for  souls. — The  slavish  dread  with  which  our 
Lord's  enemies  come  to  attack  His  disciples. — The 
attempt  of  His  enemies  to  turn  away  His  disciples 
from  the  Lord. — The  narrative  of  the  gradual  bold- 
ness of  our  Lord's  opponents  :  1.  The  features  of  its 
development ;  2.  its  symbolical  character. — The  mis- 
sion of  Christ  a  Gospel  for  sinners,  who  are  in  evil 
case  :  1.  For  them  with  full  assurance  ;  2.  for  them 
preeminently,  and  before  those  who  think  themselves 
sound  ;  3.  for  them  in  contradistinction  to  the  others. 
— Jesus  come  for  all,  according  to  the  law  that  He 
has  come  only  for  the  sick. — The  feast  of  Christ  an 
expression  of  His  Gospel. — The  feast  of  a  Christian 
an  expression  of  his  Christian  vocation. — How  this 
history  stands  in  full  harmony  with  Ps.  i.  1. 

Starke,  Quesnel  : — Grace  draws  Matthew  from 
the  love  of  gold,  and  makes  of  him  an  apostle  ;  the 
love  of  gold  drew  Judas  away  from  Christ  and  his 
apostleship. — Hedinger  : — As  soon  as  God  is  re- 
vealed in  thee,  take  no  long  counsel  with  flesh  and 
blood. — Jesus  receiveth  sinners. — A  converted  man 
should  bring  all  his  acquamtance  to  God,  and  take 
care  for  their  salvation. — Those  are  shameful  ene- 
mies of  the  truth,  who  put  on  the  guise  of  godliness  but 
deny  its  power. — Quesnel  : — He  who  has  not  love  can- 
not understand  what  another  may  do  in  care  for  his 
neighbor's  salvation. — Be  patient,  and  slow  to  judg- 
ment, 1  Cor.  iv.  3. — That  in  which  the  children  of 
Gnd  find  their  joy  and  blessedness  is  hateful  to  the 
wicked. — The  more  a  man  thinks  himself  righteous, 
the  further  does  he  remove  himself  from  Christ. — 
Jesus  calls  to  repentance. — We  must  bring  into  the 
pastoral  work  a  heart  filled  with  true  sympathy  with 
the  wretched,  and  with  Jesus  the  Physician. 

Gerlach  : — Every  invitation  to  a  feast  was  for 
Jesus  an  occasion  for  issuing  His  invitation  to  the 
heavenly  feast. — Lisco  : — Jesus  the  one  Physician  for 
all. — Schleiermacher  : — The  Pharisees  a  pure  coun- 
terpart of  the  publicans. — The  calling  to  repentance 
(that  is,  to  change  of  mind)  the  essence  of  the  work 
of  Christ. — He  describes  them  (the  Pharisees)  as 
they  described  themselves  ;  but  in  such  a  manner 
that  they  could  not  but  see  that  He  thought  quite 
differently  concerning  them  (irony). — We  should 
always,  in  our  friendly  social  life,  have  spiritual 
things  in  view. 


TIdrd  Conflict. — The  Fasting  of  John^s  Disciples  and  of  the  Pharisees.     Vers.  18-22. 
(Parallels :  Matt.  is.  14-17  ;  Luke  v.  33-39.) 

18  And  the  disciples  of  John  and  [of]  the  Pharisees^  used  to  fast:  and  they  come  and 
say  unto  him,  Why  do  the  disciples  of  John  and  of  the  Pharisees  fast,  but  thy  disciples 

19  fast  not?     And  Jesus  said  unto  them.  Can  the  children  of  the  bride-chamber  fast  while 
the  bridegroom  is  with  them  ?  as  long  as  they  have  the  bridegroom  with  them,  they 

20  cannot  fast.     But  the  days  will  come  when  the  bridegroom  shall  be  taken  away  from 

21  them,  and  then  shall  they  fast  in  those  days.*     No  man  also  seweth  a  piece  of  new  [un- 
fuUed]  cloth  on  an  old  garment ;   else  the  new  piece  that  filled  it  up  taketh  away  from 


30 


THE   GOSPEL   ACCORDING  TO   MARK. 


22  the  old,^  and  the  rent  is  made  worse.  And  no  man  putteth  new  wine  into  okl  [skin] 
bottles;'  else  the  new  wine  doth  burst*  the  [skin]  bottles,  and  the  wine  is  spilled,  and 
the  [skin]  bottles  will  be  marred :  but  new '  wine  must  be  put  into  new  [skin]  bottles. 

1  Ver.  18. — The  reading  of  the  Rec,  oi  t^iv  ^apiuaiwv,  is  not  supported.     Gricsbach,  Scholz,  Lachmann,  Tischendorf, 
Pritzsche  read  oi  "toptcroioi. 

J'  Ver.  20. — Bee. :  ec  cKetVais  raU  fjixepaLi,  is  an  emendation.    Griesbach,  I/achmann,  Scholz,  Tischendorf  read  iKeCvy 

3  Ver.  21. — We  follow  the  reading :   alpu  air'  avrov  to  TrX-qpuiixa  to  Kaiv'ov  tov  naKaiov ;   adopted  by  Tischendorf  and 
Meyer. 

*  Ver.  22. — The  Present  is  more  vivid  than  Lachmann's  Future,  pijlet,  found,  also,  in  B.,  C,  D.,  Vulgata. 

*  Ver.  22. — The  addition  "new,"  6  vio^,  is  from  Luke  v.  37. 

4.  The  meal  of  Christ  everywhere  a  sacred,  spir- 
EXEGETICAL  AND  CRITICAIi.  itual  feast. 

1.  See  on  the  parallels  of  Matt,  aud  Luke. — The 
offence  at  Christ's  meal  with  Levi,  as  it  might  repre- 
sent similar  meals,  was  twofold :  1.  As  an  eating 
with  publicans  and  sinners  ;  2.  as  the  opposite  of 
fasting.  In  the  former  view  the  Pharisees  took  um- 
brage ;  in  the  latter,  the  disciples  of  John, — the 
Pharisees  also  joining  them.  This  offence  was  a 
point  in  which  the  legal  Pharisees  aud  the  ascetic 
disciples  of  John,  as  spiritually  related,  might  meet. 

Ver.  18.  Used  to  fast :  ^laav  vrjaTevovres. — Mey- 
er :  They  were  then  in  the  act  of  fasting.  It  may  be 
easily  supposed  that  the  imprisonment  of  John  would 
give  occasion  to  his  disciples,  and  with  them  to  many 
of  the  Pharisees,  for  an  extraordinary  fast  {see  art. 
"  Fasten  "  in  Winer).  An  ordinary  legal  season  of 
fasting  is  not  meant ;  for  Christ  and  His  disciples 
would  not  have  neglected  or  outraged  that.  But  if 
an  extraordinary  fast,  occasioned  by  the  Baptist's  im- 
prisonment or  by  any  other  cause,  formed  the  pri- 
mary reason  of  this  question,  yet  we  think  that  the 
participle,  is  to  be  taken  as  emphatic,  according  to 
tTie  parallels  in  Matthew  (v-rjcrTevovdi  ttoWo.)  and 
Luke  [vriiTTevovcn  tvukvo.). — And  they  come. — Of 
course  only  some,  as  representing  the  mind  of  all 
(Weisse) ;  not  necessarily  all,  as  Meyer  thinks.  The 
combination  of  both  parties  on  this  point  does  not 
exclude  the  prominence  of  John's  disciples,  accord- 
ing to  Matthew. 

Ver.  20.  In  those  days.— Emphatically,  in  those 
dark  days. 

Ver.  21.  Else  the  new  piece  that  filled  it  up 
taketh  away  from  the  old,  and  the  rent  is 
made  worse. — The  new  piece  is  rent  away  from 
the  old  :  the  most  approved  reading  is  also  the  most 
expressive.  The  inappropriate  and  disproportionate 
is  again  made  emphatic  by  the  antithesis. 


DOCTRINAL  AND  ETHICAL. 

1.  See  on  the  paraUels. 

2.  Compare  the  word  concerning  foisting,  Matt, 
vi.  16.  We  may  distinguish:  1.  Legal-symbolical 
fasting  (Lev.  xvi.  29,  xxiii.  2*7);  2.  personal,  real 
fasting — Moses  (Ex.  xxiv.  18),  Elias  (1  Kings  xix.  8), 
Christ  (Matt,  iv.) ;  3.  ascetic,  penance  fasting  (the 
Baptist);  4.  hypocritical  fasting  (Isa.  Iviii.  3,  4), 
which  may  easily  combine  with  1  and  3.  Fasting 
generally  is  the  ascetic  symbolical  exercise  of  real 
renunciation  of  the  world,  in  which  all  true  fiistin<'  is 
fulfilled. 

3.  Application  of  the  two  parables  concerning 
old  garments  and  old  bottles  to  the  history  of  Ebion"^ 
itism,  of  the  Inteiim*  in  the  Reformation  age,  and 
of  analogous  incongruities  in  the  present  day. 

*  An  ordinance  of  Charles  V.,  "that  all  his  Catholic 


nOMILETICAL  AND    PEACTICAL. 

How  often  do  sincere  legal  souls  suffer  them- 
selves to  be  led  away  by  traditionahsts  into  an  as- 
sault upon  the  freedom  of  the  Gospel ! — The  greatest 
danger  of  the  weak  brethren  (Rom.  xiv.  1,  15),  that 
they  fall  under  the  bondage  oi  false  brethren  (2  Cor. 
xi.  26 ;  Gal.  ii.  4),  and  thus  become  separated  from 
the  peace  of  the  Gospel. —  Wrong  aUiances  of  Chris- 
tians in  the  Church  lead  to  wrong  alliances  of  eccle- 
siastical things,  even  in  opposition  to  the  right  aUian- 
ces of  both. — Openness  a  characteristic  of  John's  dis- 
ciples as  of  their  master:  they  apply  themselves,  as 
later  the  Baptist  did,  with  their  offence  to  Christ 
Himself. — Yet  they  are  infected  with  the  policy  of 
the  Pharisees  ;  for  they  ask.  Why  fast  Tky  disciples 
not '?  {see  on  Mattheiv). — Christ  at  once  the  Physi- 
cian aud  the  Bridegroom :  1.  The  Bridegroom  as 
the  Physician  ;  2.  the  Physician  as  the  Bridegroom. 
Or,  Christ  is  the  supreme  festal  end,  and  the  only 
means  of  salvation,  in  the  kingdom  of  God :  1.  lie  is 
the  means  of  healing,  while  He  calls  souls  to  the  par- 
ticipation of  His  blessedness ;  2.  He  is  the  Prince  of 
the  blessed  kingdom  in  the  midst  of  His  redeemed. — 
We  should  think,  on  our  feast-day,  of  our  coming 
fast-day. — Even  in  the  greatness  of  His  fast,  Christ 
with  His  disciples  leaves  far  behind  Him  all  the 
severe  penitents  of  the  old  theocracy. — The  secret 
fasting  of  Christians  ;  or,  the  great,  silent,  and  festal 
renunciation  of  the  world :  1.  Its  form ;  2.  its  rea- 
son, the  reconciliation  of  the  world  ;  3.  its  goal,  the 
glorification  of  the  world. 

Starke  : — It  is  a  pharisaic  and  very  common  evil, 
that  men  are  very  much  more  troubled  about  setting 
others  right  in  their  living  than  about  directing  their 
own.— Qdesnel  : — The  busybody  begins  by  talking 
about  others,  and  comes  afterwards  to  himself,  but 
makes  the  best  of  his  own  case,  1  Tun.  iv.  8. — Cra- 
mer : — Fasting  is  good  ;  but  to  make  a  merit  of  it, 
or  even  to  burden  the  conscience  with  it,  is  opposed 
to  Christian  freedom. — It  is  spiritual  pride  when,  in 
matters  which  God  has  left  to  our  freedom,  people 
desire  that  others  should  regulate  their  piety  by  their 
ivdcs. — The  fasting  of  a  penitent  does  not  consist  only 
in  abstinence  from  food,  but  in  abstinence  also  from 
all  the  pleasures  and  all  the  occasions  of  sin,  Joel  ii. 
12. — Where  Jesus  is  the  Bridegroom  of  the  soul, 
there  is  joy  aud  refreshment ;  where  He  is  not,  there  is 
mourning  and  grief  of  heart. — Canstein  : — The  right 
measures  of  pacification  in  religion  are  those  in  which 
truth   and  sincerity  are    consulted. — Majus: — The 


dominions  should,  for  the  future,  inviolably  observe  the 
custom*,  statutes,  and  ordinances  of  the  universal  church," 
etc. ;  by  which  he  endeavored  to  reestablish  Popery  among 
the  Protestants. — Ed. 


CHAP.  II.  23-28. 


31 


nakedness  of  sin  cannot  be  covered  with  old  tra- 
ditions. 

Gerlach  : — Jesus  terms  Himself  the  Bridegroom 
of  His  Church. — Longing  for  the  Bridegroom  is  the 
feeling  of  the  Church,  vfhen  He  is  away  ;  bridal  love 
and  dehght,  when  He  is  present  again. — Bkaune  : — It 
is  a  special  temptation  to  good-natured,  well-meaning 
souls,  not  reconciled  to  Christ,  His  doctrine.  His  disci- 
pline, His  life,  His  Church,  when  evil-minded  cavillers 
fall  in  with  them. — The  disciples  of  Jesus  a  wedding 
company. — In  all  Christians  there  is  more  or  less 
interchange  of  cheerful  joy  and  gloomy  sorrow,  al- 
though the  joyous  temper  when  the  Lord  is  near  pre- 
dominates.— New  wine,  new  bottles. — Schleier- 
MACHER : — How  Jesus  would  have  us  understand 
and  treat  the  great  new  period  which  He  came  to 
bring  in. — Thus  the  Redeemer  compares  Himself 
with  John,  Matt.  xi.    18   se^'.— "  That   day":    the 


interval  of  uncertainty  concerning  the  further  course 
of  the  divine  economy  for  man's  salvation. — The  old 
garment :  He  would  thereby  intimate  that  it  was  by 
no  means  lawful  to  cut  up  and  divide  the  spiritual 
power  with  which  He  was  furnished  by  God  that  He 
might  communicate  it  to  men,  in  order  to  repair  and 
set  in  order  again  that  which  was  obsolete  and  effete. 
— In  our  joyous  fellowship  with  the  Lord,  let  us  pre- 
serve the  happiness  which  He  declares  to  be  the  pre- 
rogative of  His  people. — Gossner  : — They  have  now 
once  more  discovered  something.  Envy  looks  at  and 
judges  only  others,  without  caring  about  correcting 
itself.  Another  failing  of  the  Pharisees  was,  that 
they  required  all  pious  people  to  measure  according 
to  their  standard,  and  adopt  their  usages.  The  third 
error  was,  that  they  began  to  speak  about  others,  in 
order  that  they  might  come  to  themselves,  and  exalt 
their  own  reputation  at  the  expense  of  others. 


Fourth  Conflict. — TTie  Ears  of  Corn  on  the  Sabbath ;  the  Son  of  Man  also  Lord  of  the  Sabbath. 

Vers.  23-28. 

(Parallels :  Matt.  xii.  1-8 ;  Luke  vi.  1-5.) 

23  And  it  came  to  pass,  that  he  went  through  the  corn-fields  [gowed-fields]  on  the 
Sabbath-day ;  and  his  disciples  began,  as  they  went,  to  pluck  the  ears  of  corn  [began  to 

24  make  a  way,  by  plucking  off  the  ears:  Meyer].     And  the  Pharisees  said  unto  him,  Be- 

25  hold,  why  do  they  on  the  Sabbath-day  that  which  is  not  lawful?     And  he  said  unto 
them.  Have  ye  never  read  what  David  did,  when  he  had  need,  and  was  an  hungered, 

26  he,  and  they  that  were  with  him?     How  he  went  into  the  house  of  God,  in  the  days 
of  Abiathar  the  high-priest,'  and  did  eat  the  shew-bread,  which  is  not  lawful  to  eat  but 

27  for  the  priests,  and  gave  also  to  them  which  were  with  him?     And  he  said  unto  them, 

28  The  Sabbath  was  made  for  man,  and  not  man  for  the  Sabbath:  Tlierefore  the  Son  of 
man  is  Lord  also  of  the  Sabbatli. 

1  Vcr.  26.— "Under  Abiathar  the  higli-priest "  is  wanting  ia  D. ;  omitted  on  accoimt  of  tic  historical  difficulty. 


EXEGETICAIi  AND  CRITICAL. 

1.  See  on  the  parallels  of  Matthew  and  Luke. — 
In  regard  to  the  time,  it  is  to  be  observed  that  this 
event  belongs  to  a  later  section  of  the  life  of  Jesus 
(after  He  had  returned  from  the  Feast  of  Purim  * 
in  782),  when  persecution  took  a  decided  form  against 
Him.  The  same  remark  hokis  good  of  the  heahng 
of  the  man  with  a  withered  hand.  But  the  motive 
of  Mark  in  inserting  the  matter  here  was  evidently 
to  connect  appropriate  facts.  The  first  offence  and, 
the  first  conflict  referred  to  the  forgiveness  of  sins, 
which  Christ  pronounced,  and  which  was  alleged 
against  Him  as  a  blasphemous  invasion  of  the  rights 
of  God,  meaipng  especially  the  rights  of  the  priests  ; 
the  second  offence  was  the  intercom-se  of  Clirist  with 
publicans  and  sinners  ;  the  third,  the  opposition  of  His 
festal,  social  companionship  to  the  ascetic  and  phari- 
saic  fasts, — on  which  then  follows  in  our  narrative 
the  account  of  the  offence  taken  at  the  freer  position 
which  He  and  His  disciples  assumed  towards  the 
Sabbath. 


*  A  festival  introduced  by  Mordcoai,  to  commemorate 
the  deliverance  of  the  Jews  from  the  designs  of  Uaman.  It 
was  celebrated  on  the  14th  or  15th  day  of  Adar,  or  March, 
and  was  called  Pui-im,  fi-om  a  Persian  word  which  f  ignifies 
Int ;  because  Ilaman  ascertained  by  lot  the  day  on  which  the 
Jews  were  to  bo  destroyed.    Esther  iii.  7  ;  ix.  26. — Ed. 


Vcr.  23.  Went  through  the  corn-fields The 

TrapairopfViadat  marks  the  circumstance  that  He 
opened  His  way  right  and  left  through  the  over- 
hanging ears  ;  whereas  the  disciples  began  to  make 
their  path  by  plucking  and  rubbing  these  ears.  Thus 
does  Meyer  explain,  and  doubtless  rightly,  the  nShv 
■Koiilv  TiAAoi'T65  Tous  araxva^.  It  is  true  that  Mark 
says  nothing  directly  about  eating ;  but  that  is  to  be 
taken  for  granted  in  any  rational  rubbing  of  the  ears, 
and  is  further  manifest  from  the  Lord's  justification 
of  them,  appealing  to  the  fact  of  David  having  eaten 
the  shew-brcad.  According  to  Meyer,  the  allusion 
to  the  history  of  David  aimed  only  to  vindicate  the 
rubbing  of  the  ears  as  an  act  of  necessity ;  and  he 
thinlvs  that  the  unessential  circumstance  of  tlie  shew- 
bread  having  been  eaten  led  to  the  insertion  into 
the  other  Gospels  of  the  tradition  concerning  eating 
the  ears.  This  needs  no  refutation.  It  is  impossi- 
ble to  make  the  rubbing  corn  in  their  hands,  in  order 
to  clear  the  way,  into  an  act  of  slieer  necessity,  such 
as  eating  the  shew-bread  was.  In  firct,  Mark  takes 
pleasure  in  presenting  a  vivid  picture  of  everything. 
He  here  tells  us  how  the  disciples  attained  two  ob- 
jects by  one  and  the  same  act.  The  less  of  the  two, 
making  a  way,  occupied  his  mind  merely  as  the  coun- 
terpart of  Jesus'  TTopevea-Qai  in  another  manner  ;  and 
the  suggestion  of  plucking  the  ears  was  tjuite  enough 
to  denote  synecdochicaliy  the  eating  them  also. 


32 


THE  GOSPEL  ACCORDING  TO  MARK. 


Ver.  24.  Why  do  they  on  the  Sabbath-day 
that  which  is  not  lawful  ? — Meyer  tries  to  estab- 
lish this  discrepancy  between  the  other  Evangelists 
and  Mark,  that  he  makes  the  Pharisees  ask  in 
this  passage,  Why  do  they  on  the  Sabbath-day  some- 
thing that  is  forbidden  in  itself?  *     But  in  that  case 


important  part  of  their  accusation.  But  if  we  regard 
their  words  as  a  question  of  surprise,  abruptly  asked, 
and  as  it  were  answered  by  themselves,  the  harmony 
of  the  accounts  is  sufficiently  established.  For  the 
Sabbath  traditions  of  the  Rabbins,  consult  Braune. 
"  It  was  not  a  journey,  being  only  a  walk  through  a 
by-path  ;  2,800  ells'  distance  from  the  town  were 
permitted  by  the  law." — "  To  pluck  and  rub  with 
the  hand  ears  from  the  field  of  a  neighbor,  was 
allowed ;  Moses  forbade  only  the  sickle  (Deut.  xxiii. 
25).  But  the  matter  belonged  to  the  thirty-nine 
chief  classes  (fathers),  each  of  which  had  its  subdivi- 
sions (daughters),  in  which  the  works  forbidden  on 
the  Sabbath  were  enumerated.  This  was  their  hypo- 
critical way,  to  make  of  tiifling  things  matters  of  sin 
and  vexation  to  the  conscience. 

Ver.  26.  In  the  days  of  Abiathar  the  high- 
priest. — According  to  1  Sam.  xxi.  1,  Ahimelech  was 
the  high-priest  who  gave  David  the  shew-bread  (Jo- 
seph. Antiq.  vi.  12,  6).  His  son  Abiathar  succeed- 
ed him,  who  was  David's  friend  (1  Sam.  xxii.  20  ;  1 
Kings  i.  V).  Moreover,  in  2  Sam.  viii.  17,  Ahimelech 
is  inversely  called  the  son  of  Abiathar.  So  also  in 
1  Chron.  xxiv.  6  and  31.  Hence  it  was  early  sup- 
posed that  the  father  and  son  had  both  names  (Euth. 
Zig.),  or  that  the  son  was  the  vicar  ins  of  his  father 
(Grotius) ;  while  some  have  proposed  to  modify  the 
meaning  of  the  eVt  (under  Abiathar).  f  Later  ex- 
positors, on  the  other  hand,  have  assumed  that  the 
names  have  been  mistakenly  interchanged ;  but  to 
insist,  with  Meyer,  upon  tJiis  view,  appears  to  us 
hyi)ercritical  and  arbitrary,  when  we  remember  that 
in  Ex.  ii.  18  the  same  father-in-law  of  Moses  is  once 
called  Raguel  and  then  Jethro,  and  especially  that 
Jewish  tradition  was  possessed  of  many  supplements 
of  the  sacred  narrative,  as  appears  from  the  discourse 
of  Stephen  (Acts  vii.),  and  the  allusion  to  the  Egyp- 
tian magicians,  2  Tim.  iii.  8.  Here  the  Old  Testa- 
ment itself  gave  occasion  to  supplementary  tradition, 
and  the  scriptural  knowledge  of  the  time  incor- 
porated and  used  it.  Moreover,  it  is  to  be  assumed 
that  the  priest's  son  Abiathar  stood  in  a  nearer 
lelation  to  David,  which  made  the  unusual  proceed- 
ing more  explicable.  The  tabernacle  was  then  at 
Nob. 

Ver.  28.  Therefore  the  Son  of  Man  is  Lord. 
— The  Son  of  Man,  and  not  merely  as  man  (Gro- 
tius) ;  not,  however,  the  Messiah  in  the  ofiBcial  sense, 
but  the  Son  of  Man  in  His  inviolable  holiness,  and  in 
His  mysterious  dignity  (intimated  in  Daniel)  as  the 
Holy  Child  and  Head  of  humanity  appearing  in  the 
name  of  God. — Lord  over  the  Sabbath  ;  that  is,  ad- 


*  Meyer  would  find  a  discrepancy  between  Mark  and 
Matthew  with  Luke,  in  the  fact  that  the  former  says  noth- 
ing abi  ut  eatiiiij  the  gi-aiu,  but  my  spc.iks  of  "  uiakiug 
a  p'.th"  through  it.  According  to  him,  the  Pharisees  cb- 
jected  merely  to  the  travelling  od  the  Sal  bath  and  the  labor 
theieia  involved,  and  the  story  of  the  eating  is  an  i^t.r- 
pulation.  But  aside  fi-ora  the  fact  that  bSov  noulv  may  be 
rcndeied  as  ui  the  Eng;ish  version  "to  go,"  it  setms  im- 
probable that  the  disciples  should  have  taken  pains  n  erely 
to  "  make  a  path  "  throunh  the  yielding  giain  by  pulling  it 
up  or  J  lucking  it  oft',  when  the  simple  stride  would  triad  it 
down. — Ed. 

t  Wetstein  and  Scholz  suggest  that  it  stands  for  coram. 
—Ed. 


ministrating  and  ruling  over  it  in  its  New  Testament 
fulfilment  and  freedom  (comp.  Meter). 

A  clause  is  found  appended  to  Luke  vi.  6  in 
some  Codd. :  "  The  same  day  Jesus  saw  one  working 
on  the  Sabbath,  and  said  unto  him,  '  Man,  if  thou 
knowest  what  thou  doest,  thou  art  happy ;  if  thou 


Jesus  would  have  replied  only  to  the  first  and  less^  knowest  not,  thou  art  accursed.'  "     This  historically 


questionable  saying  has  been  placed  by  some  in  the 
same  traditional  category  with  the  words,  "  To  give 
is  more  blessed  than  to  receive,"  Acts  xx.  35.  See 
Meyer  on  lAike,  and  Bradne,  Evangelium. 


DOCTEINAL  ANB  ETHICAIi. 

1.  See  on  the  parallels. — For  the  Jewish  Sabbath 
and  the  Sabbath  ordinances,  consult  the  article  in 
Winer.  First,  the  opponents  of  Jesus  thought  that 
He  sinned  against  sound  doctrine ;  then  they  went 
further,  and  urged  objections  against  His  free  treat- 
ment of  discipline  and  pious  usages  ;  but  now,  final- 
ly, they  would  allege  that  He,  in  the  person  of  His 
disciples,  sinned  against  the  decalogue,  and  against 
one  of  its  most  sacred  commandments,  that  concern- 
ing the  Sabbath.  And  if,  at  first,  their  exasperation 
against  Him  was  only  an  internal  matter,  they  now 
directly  attack  Him  in  the  persons  of  His  disciples, 
as  appears  without  any  disguise  in  the  history  that 
follows  in  the  text. 

2.  Christ,  even  in  the  silent  corn-field,  is  not  safe 
from  the  plots  of  His  enemies. — The  diSerent  man- 
ner in  which  Jesus  and  His  disciples  made  their  re- 
spective ways  through  the  field. 

3.  Abiathar  =  Ahimelech  ;  or,  the  freer  relation 
of  the  New  Testament  believers  to  the  Old  Testa- 
ment. For  the  shew-brcad,  consult  the  article  iu 
Winer,  as  well  as  the  various  writings  on  Old  Testa- 
ment Symbolism  of  BiEiiR,  Kurtz,  Hengstenberg, 
Sartorius,  etc. 

4.  The  Sabbath  for  man,  not  man  for  the  Sab- 
bath.— The  spirit  of  traditionalism  and  fanaticism 
perfectly  inverts  the  ordinances  of  the  kingdom  of 
God ;  making  the  means  the  end,  and  the  end  the 
means. 

5.  The  Son  of  Man  the  Lord  ;  or  the  roots  of  the 
supremacy  and  dignity  of  Christ  which  are  found  iu 
the  relation  of  His  sacred  human  nature  to  mankind. 
The  Son  of  Man,  the  Lord  in  all  aspects  and  on  all 
sides  ;  therefore  Lord  of  the  Sabbath. — But  the  Lord 
is  a  ruler,  administrator,  and  fulfiUer  of  His  ordi- 
nances ;  not  the  abolisher  of  them. 


HOMILKTICAL  AND  PRACTICAL. 

The  Lord's  patience  in  making  His  way,  and  in 
abstaining,  as  contrasted  with  the  conduct  of  His  dis- 
ciples.— Christ  in  the  field  among  the  ears  of  corn,  a 
noble  figure. — The  blessing  of  nature  and  the  bless- 
ing of  grace  in  their  unity. — The  first  tokens  of  the 
coming  freedom  of  the  disciples  in  its  significance  ; 
or,  Christian  freedom  a  child  of  need  and  justification 
felt  in  the  spirit  of  Christ. — The  peculiar  need  of  the 
moment  pointing  to  the  means  of  help  for  ever  :  1. 
The  failing  way ;  the  lacking  bread ;  the  idea  that 
one  need  might  be  removed  Ijy  the  other.  2.  The 
significance  of  this  fact  for  the  spiritual  relations  of 
the  kingdom  of  God. — To  make  a  way  for  the  Lord 
the  best  means  of  nourishment  for  His  disciples. — 
The  Pharisees  everywhere  like  a  shadow  of  the  free 


CHAP.  III.  1-12. 


33 


Gospel. — Man  himself  the  oldest  Divine  institution, 
and  what  follows  from  it :  1.  Nothing  in  favor  of  the 
arbitrary  treatment  of  Divine  institutions ;  2.  but 
much  in  favor  of  free  dealing  with  human  traditions. 
— The  kingdom  of  heaven  is  preeminently  a  king- 
dom of  personal  life  or  of  love. — The  Sabbath  for 
man  ;  that  is,  1.  its  law  is  for  the  life  of  the  soul,  2. 
its  rest  is  for  devotion,  3.  the  ordinance  for  salva- 
tion.— The  Sabbath  for  man,  and  therefore  for  his 
eternal  Sabbath  ;  and  this  also  was  made  for  man,  as 
man  for  it. 

Starke  : — Quesnel  : — Christ  never  performed  mir- 
acles to  feed  Himself  and  His  disciples  in  their  hun- 
ger ;  in  order  to  teach  them  that  they  should  never 
without  necessity  seek  extraordinary  ways,  and  that 
their  neighbors'  need  should  press  on  their  hearts 
more  than  their  own. — Jesus  hungers,  while  His  dis- 
ciples eat ;  and  thereby  shows  that  a  teacher,  ruler, 
and  leader  should  be  more  perfect  than  his  disciples. 
— OsiANDER  : — We  should  learn  to  suffer  want  with 
Christ,  and  to  abound  with  Christ. — Quesnel  : — The 
pride  of  the  Pharisaic  nature  drives  a  man  to  make 
himself  a  judge  of  others,  and  to  demand  of  them  an 
account  of  all  they  do. — Canstein  : — God's  will  is, 
that  we  should  diligently  read  the  books  of  the  Old 
Testament,  and  set  them  before  the  people  ;  that  we 
may  derive  thence  teaching  and  example. — Majus  : 
— All  errors  must  be  refuted  out  of  Holy  Writ. — 
Quesnel  : — The  usages  and  ordinances  of  rehgion 
should  have  for  their  object  the  glory  of  God  and  the 
profit  of  men. — The  true  Sabbath  festival. — Believ- 
ers are  with  Christ  and  through  Christ  lords  of  the 


Sabbath,  that  they  may  use  it  for  their  own  and  their 
neighbors'  necessities. 

Liaco :— The  highest  end  is  man  himself.  The 
whole  law  was  only  the  means  for  the  education  of 
men,  whom  God  keeps  thus  under  external  discipline 
until  the  law  is  inwardly  and  spiritually  apprehended 
and  obeyed.  But  behevers  adapt  themselves,  in  the 
spirit  of  love,  to  all  outward  ordinances  (although, 
of  course,  in  the  spirit  of  the  Lord),— Gerlacli  rightly 
adds  :  To  all  outward  ordinances  that  assist  the  need 
of  the  Christian  Church. — Every  arbitrary  violation 
of  legal  discipline,  without  the  justification  of  the 
spirit  of  grace  and  love  in  Christ,  is  a  heavy  sin. — 
Only  the  spirit  of  adoption  makes  free  from  the  yoke 
of  the  law.— Braune  : — As  David  was  pitilessly  per- 
secuted by  Saul,  so  were  the  disciples  by  the  Phari- 
sees.— Men  are  to  find  rest  and  refreshment  in  holy 
days,  but  not  to  suffer  hunger  and  distress. — There 
is  no  law  given  to  the  righteous;  and  where  the 
Spirit  of  the  Lord  is,  there  is  hberty. — Schleier- 
macher: — The  Redeemer  might  have  more  easily 
vindicated  Himself  had  He  referred  to  the  words  of 
the  law,  Deut.  xxiii.  24,  etc. ;  but  He  aimed  at  some- 
thing higher,  to  show  that  all  such  laws  were  sub- 
jected to  a  higher  spiritual  law  (the  example  of  Da- 
vid).— The  Son  of  Man  Lord  of  the  Sabbath;  the 
Redeemer  is  the  measure  of  all ;  the  question  must 
be,  whether  a  thing  is  according  to  His  mind  and  of 
advantage  to  His  kingdom. — Bauer  : — The  Lord  of 
the  Sabbath  has  given  to  every  believing  mind  a 
Sabbath-law,  for  its  direction  and  not  for  its  trouble : 
Thou  shalt  worship  God  in  spirit  aud  in  truth. 


Fifth  Conflict. — Healing  of  the  Withered  Hand  on  the  Sabbath.     The  Traditionalists  hardened  into  pur- 
poses of  Murder.     Withdrawal  of  Jeeus  to  the  Sea.     Cii.  IIL  1-12. 
(Parallels :  Matt.  xii.  9-21 ;  Luke  vi.  6-11 ;  vers.  17-19.) 

1  And  he  entered  again  into  the  synagogue ;  and  there  was  a  man  there  which  had  a 

2  withered  hand.     And  they  watched  him,  whether  he  would  heal  him  on  the  Sabbath- 

3  day;  that  they  might  accuse  him.     And  he  saith  unto  tlie  man  which  had  the  withered 

4  hand,  Stand  forth  [up].     And  he  saith  unto  them,  Is  it  lawful  to  do  good  on  the  Sabbath- 

5  days,  or  to  do  evil  ?  to  save  life,  or  to  kill  ?  But  they  held  their  peace.  And  when 
he  had  looked  round  about  on  them  with  anger,  being  grieved  for  the  hardness  of  their 
hearts,  he  said  unto  the  man,  Stretch  forth  thine  hand.     And  he  stretched  it  out :  and 

6  his  hand  was  restored  [whole  as  the  other]. ^    And  the  Pharisees  went  forth,  and  straight- 

7  way  took  counsel  with  the  Herodians  against  him,  how  they  might  destroy  him.  But 
Jesus  withdrew  himself  with  his  disciples  to  [cts,  unto]  ^  the  sea :  and  a  great  multitude 

8  from  Galilee  followed  him,  and  from  Judea,  And  from  Jerusalem,  and  from  Idumea, 
and  fro7n  beyond  Jordan ;  and  they  about  Tyre  and  Sidon,  a  great  multitude,  v/hen  they 

9  had  heard  what  great  things  he  did,  came  unto  him.  And  he  spake  to  his  disciples, 
that  a  small  ship  should  wait  on  him  because  of  the  multitude,  lest  they  should  throng 

10  him.     For  he  had  healed  many;  insomuch  that  they  pressed  upon  him  for  to  touch 

11  him,  as  many  as  had  plagues.     And  unclean  spirits,  when  they  saw  him,  fell  down  be- 

12  fore  him,  and  cried,  saying.  Thou  art  the  Son  of  God.     And  he  straitly  charged  them 
that  they  should  not  make  him  known. 

'  Ver.  5.—"  Whole  as  the  other  "  wanting  in  the  most  important  Codd.    Probably  brougbt  over  from  Matt.  xii.  13. 
Ver.  7. — Eis,  after  D.,  P.,  Lachmann,  Tischendorf ;  stronger  than  the  wpos. 

scene  actually  before  us,  giving  bis  relation  very 
much  in  the  present  tense.  Like  Matthew,  he  re- 
gards the  mcident  in  the  light  of  an  important  turn- 
ing-point. But  he  omits  the  parabolic  word  conceni- 
ing  the  sheep  fallen  into  a  pit. 


EXEGETICAL  AJXD  CEITICAL. 

See  on  the  parallels. — The  narrative  of  Mark  is 
here  particularly  vivid  and  pictorial.     He  places  the 


34 


THE  GOSPEL  ACCORDING  TO  MARK. 


Ver.  1.  And  He  entered  again. — According 
to  Luke,  this  occurred  eight  days  later,  on  the  Sab- 
bath which  immediately  followed  the  Sabbath  of  the 
previous  narrative.  By  the  side  of  the  readmg  eh 
riiv  (Tvvaycoyijv,  Cod.  D.  [which  Tischendorf  follows] 
places  the  reading  els  aw.,  into  a  synagogue :  prob- 
ably an  exegetical  hint  that  it  was  not  the  same  sj-na- 
gogue  as  before  But  the  expression,  "  into  the  syna- 
gogue," does  not  designate  of  itself  any  definite  syna- 
gogue. It  has,  however,  this  advantage,  that  it 
marks  the  fact  of  Jesus  having  gone  into  the  syna- 
gogue again,  in  spite  of  all  the  machinations  of  the 
Pharisees  and  scribes. 

Ver.  3.  Stand  forth.— Meyer :  "  Up  !  into  the 
midst ! " 

Ver.  4.  To  do  good. — The  kyaQo-non^aai  and 
KaKOTToirjffai  may  be  taken  generally,  io  do  good  and 
to  do  evil ;  or,  more  concretely,  to  benefit  and  to  in- 
jure. Erasmus,  De  Wette,  and  others,  take  it  in 
the  latter  sense  ;  Meyer,  in  the  former,  and  Matthew 
decides  us  for  this.  The  question  of  Jesus,  that  is, 
was  an  answer  to  their  question.  May  a  man  heal  on 
the  Sabbath  ?  This  question  Jesus  answers  by  an 
impregnable  principle ;  as  appears  also  from  the 
words.  It  is  lawful  to  do  good,  to  perform  a  good 
act,  on  the  Sabbath-day  (woAws  -Koielv). — To  save 
life. — The  antithesis  of  doing  good  and  doing  evil 
now  receives  its  concrete  foi-ce,  to  benefit  or  to  in- 
jure, and  thereby  its  apphcation  to  the  present  case. 

Ver.  5.  With  anger. — Mark  gives  vivid  promi- 
nence to  the  indignation  of  Jesus.  With  a  glance 
of  displeasure  and  discomposui-e  He  looked  round 
upon  the  assembly  of  men  who  were  hardening  their 
hearts  before  His  eyes,  as  they  could  not  refute  His 
vindication  of  the  right  of  healing,  by  reference  to 
the  design  of  the  Sabbath. — Grieved,  av\\vTrov/j.e- 
yus. — The  aw  establishes  Meyer's  translation,  "feel- 
ing compassion  for." 

Ver.  6.  With  the  Herodians. — Comp.  on 
Matthew.  De  Wette,  without  reason,  thinks  that  the 
Herodians  have  been  by  error  introduced  here  from 
Matt.  xxii.  16.  Tiberias  in  Galilee  was  a  place  of 
residence  for  the  Herodians,  that  is,  the  Herodian 
political  party ;  and  the  time  had  come  when  they 
began  to  take  part  in  the  persecution  of  the  Lord. 
But  it  marks  a  great  advance  in  the  enmity  of  the 
Pharisees,  that  they,  who  had  before  leagued  them- 
selves with  the  disciples  of  John  for  the  sake  of 
gathering  weight  against  Christ,  now  entered  into 
fellowship  with  the  Herodians,  whom  in  ideality  they 
hated,  iu  order  to  destroy  Him  whom  they  hated 
still  more,  by  machinations  behind  his  back. — How 
they  might  destroy  Him. — Thus  the  GaUlean  con- 
flicts had  in  rapid  process  reached  their  conclusion. 

Ver.  */.  To  the  sea Not  merely  to  the  coast. 

The  life  on  the  sea,  in  the  ship  which  was  now  His 
chief  place  of  instruction  in  opposition  to  the  syna- 
gogue, and  which  more  than  once  served  Him  tor  a 
transient  retreat  to  the  opposite  bank,  here  had  its 
commencement.  Matthew  also  had  made  this  turn- 
ing-point prominent.  But  in  Mark  it  is  plainly 
enough  characterized  as  a  withdrawal  of  Christ  from 
His  customary  work  iu  the  synagogue  to  the  ship. — 
And  a  great  multitude. — The  great  crowds  who 
heard  the  ship-discourses  of  Jesus  were  formed  of 
two  main  masses,  who  are  distinguished  l)y  iiKoXovd-q- 
aav  and  ijKQov  vphi  avrot/.  Thus,  after  the  words, 
"  followed  Him,"  we  must,  with  Gricsbach,  and  De 
Wette,  and  Meyer,  place  either  a  colon  or  a  period. 
The  Jews  from  Galilee  followed  Him.  The  strangers 
from  other  parts  came  to  Him.     The  "  following  " 


does  not  merely  indicate  external  following ;  it  in- 
cludes a  moral  element  also.  In  the  conflict  between 
Jesus  and  the  Pharisees,  they  held  with  Jesus.  It 
was  the  beginning  of  a  specific  discipleship,  from 
which  indeed  most  afterwards  receded,  but  from 
which  the  germ  of  the  Galilean  believers  was  after- 
wards developed.  The  remaining  multitude  testifies 
the  extent  of  the  fame  of  Jesus  ;  but  we  must  also 
take  into  account  the  Jewish  traffic,  and  the  com- 
mercial route  through  Capernaum,  which  attracted 
multitudes  in  that  direction.  The  descrii^tion  of  the 
crowd  brings  them  from  all  parts. 

Ver.  8.  They  about  Tyre  and  Sidou  are  the 
Jews  of  that  district.  We  quote  the  good  remark 
of  Meyer :  "  Observe  the  difierent  position  of  nXrjOos 
in  ver.  1  and  ver.  8.  In  the  one,  the  greatness  of 
the  mass  of  people  is  prominent ;  in  the  other,  the 
idea  of  the  mass  itself  is  presented  ; "  or  rather  their 
coming  from  all  distances.  With  the  followers,  the 
most  important  thing  was,  that  it  was  a  great  multi- 
tude ;  with  the  crowds  coming,  it  was  that  they 
came  from  all  parts,  and  from  all  distances.  Comp. 
Luke  vi.  lY;  Matt.  xii.  15.  Moreover,  we  must  re- 
mark that  the  concourse  of  people  round  Jesus  stood 
in  a  reciprocal  I'elation  to  His  excitement  and  His 
breach  with  the  Pharisees.  The  time  had  now  come 
when  the  people  began  to  display  an  inclination  to 
make  a  political  party  in  His  favor,  and  to  exalt  Him 
into  a  king.  And  on  this  account,  also,  He  was  con- 
strained to  withdraw  from  the  people,  now  to  this 
and  now  to  the  other  side  of  the  lake,  in  the  ship 
that  was  provided.  Comp.  Mark  iv.  1  seq. ;  John 
vi.  15.  We  must  bear  in  mind  the  tendency  of  the 
vigorous  and  brave  Galilean  people  to  insurrection 
and  uproar. — And  from  Idumea. — John  Hyrcanus 
had  brought  the  Idumeans  by  violence  to  embrace 
the  Jewish  faith.  There  were  possibly  some  of  that 
people  by  this  time  who  voluntarily  adhered  to  it, 
notwithstanding  that  unholy  violence.  But  the 
words  may  refer  to  Jews  who  had  been  dispersed  so 
far  as  Idumea  and  Arabia. — ["  This  is  the  fullest 
statement  to  be  found  in  any  of  the  Gospels  as  to 
the  extent  of  our  Lord's  personal  influeuce  and  the 
composition  of  the  multitudes  who  followed  Him." 
Alexander  in  loc. — Ed.^ 

Ver.  9.  A  small  ship  should  wait  on  Him. — 
The  immediate  object  was  that  the  people  should 
not  throng  Him.  But  this  does  not  exclude  the  ul- 
terior purpose,  of  having  a  freer  position  in  the  ship, 
and  retreating  often  to  the  other  shore. 

Ver.  10.  Insomuch  that  they  pressed  upon 
Him. — The  cause  of  the  thronging.  It  was  not 
merely  the  pressure  of  a  vast  listening  multitude  to- 
wards the  central  speaker ;  it  was  rather  the  intenser 
earnestness  of  many  who  were  urged  by  their  desire 
to  touch  Him  for  their  cure. 

Ver.  11.  Unclean  spirits. — That  is,  demons, 
who  identified  themselves  with  these. 

Ver.  12.  That  they  should  not  make  Him 
known. — That  is,  as  the  Messiah. 


DOCTRINAL  AND  ETHICAL. 

1.  Sec  on  the  parallels. — The  Pharisees  now  seek 
to  involve  the  Lord  Himself  in  the  charge  of  Sabbath 
desecration.  The  present  case  seemed  to  differ  from 
the  former  in  this,  that  the  healing  of  the  withered 
hand  was  a  matter  that  might  have  been  postponed. 
And  it  did  not  appear  to  be  one  of  those  urgent 
works  of  necessity  which  even  the  Pharisees  permit- 


CHAP.  in.  1-12. 


35 


ted  tliemselyes  to  do.  On  the  other  hand,  the  Lord 
declares  the  work  of  compassionate  love,  or  doing 
good  generally,  to  be  of  itself  always  urgent ;  and 
the  thought  is  further  involved,  that  sickness  does 
not  tarry  at  a  stand,  but  that  there  is  a  continual 
sinking  into  deeper  danger  and  need. 

2.  On  the  previous  Sabbath  a  work  of  necessity 
was  justified  and  established ;  on  the  present,  the 
Lord  justifies  and  establishes  a  work  of  love.  The 
Christian  glorification  of  the  Sabbath  into  the  Lord's 
day  assumes  two  aspects  :  1.  The  ethical  /aw  of  the 
day  of  rest  is,  with  the  other  laws  of  the  decalogue, 
transformed  into  an  ethical  principle  for  the  Christian 
social  world,  especially  the  State.  2.  The  divine  law, 
a»d  the  human  tradition,  of  the  festival  become  now 
the  Incarnate  Lord's  creation  and  institution  of  the 
Sunday.  The  Sabbath  was  the  end  of  the  old  world, 
— a  figure  of  its  rest  in  death  after  its  labor  under 
the  law.  The  Sunday  was  the  beginning  of  the  new 
world, — a  figure  of  the  rising  to  a  new  life,  wliich 
began  with  the  resurrection  of  Christ,  The  former 
was  the  close  of  a  week  of  labor  which  had  passed  in 
restless  activity,  like  the  days'  works  of  creation ; 
the  latter  was  the  beginning  of  a  festal  week,  the 
works  of  which  should  be  performed  in  the  joyful 
light  of  the  Spirit  and  of  love.  On  the  historical  and 
general  relations  of  the  day,  consult  Hengstenberg's 
treatise  (Berlin,  1852).  Comp.  also  the  writings  of 
Edcker,  Liebetrut,  Oschwald,  Wilhelmi,  and  others. 

3.  Christ  the  personal  fulfilment  and  manifesta- 
tion of  the  law  in  glorified  form,  and  thus  also  of 
the  Sabbath.  The  source  and  the  founder  of  the 
day  ;  Himself  the  Sun  of  the  Christian  Sunday. 

4.  The  Pharisees  and  the  Herodians.  "  Hierarchs 
and  despots  are  necessary  to  each  other."  F.  v. 
Bander. 


HOMILETICAL  AND  PRACTICAL. 

See  the  parallels. — The  Lord's  Sabbath  work : 
saving  Ufe  and  the  soul ;  the  traditionalists'  Sabbath 
work  :  destroying  life  (that  of  the  Messiah  Himself). 
— The  needy  and  wretched  in  the  sjTiagogue ;  or,  the 
school  of  the  law  cannot  save  and  heal. — The  envious 
glance  of  the  spy  in  the  sanctuary ;  or,  how  carnal 
zeal  does  not  look  up  to  the  Lord,  but  sideways  at 
what  others  are  doing. — Christ  performs  the  glorious 
work  of  heaven  in  the  midst  of  the  dark  contentions 
of  those  who  harden  themselves  in  unbeUef:  stand- 
ing alone  as  Saviour  with  His  faithful  few. — The 
Lord's  glance  in  the  world  is  a  looking  around  in  in- 
dignation, or  a  looking  upon  in  love. — The  harden- 
ing of  His  enemies  under  the  very  eye  of  Christ. — 
Christ  is  to  some  a  savor  of  life  unto  life ;  to  others, 
a  savor  of  death  unto  death. — As  the  paralytic,  who 
could  not  move,  took  the  boldest  course  through 
faith  (over  the  roof) ;  so  the  man  with  the  withered 
hand  learns  by  faith  to  come  forward  and  stretch  out 
his  hand  in  spite  of  the  mightiest  enemies  of  faith. — 
As  it  was  divinely  great  to  work  wonders  in  the 
midst  of  this  envious  circle  of  enemies,  so  it  was 
humanly  great  to  maintain  faith  in  such  a  circle. — 
The  old  and  new  connection  between  need  and  the 
boldness  of  faith. — The  leagues  between  carnal  re- 
ligious zeal  and  secular  power  against  Christ  (Phari- 
sees and  Herodians). — The  transference  of  Christ's 
preaching  from  the  synagogue  to  the  ship,  in  its  sig- 
nificance ;  or,  God's  word  is  not  bound. — The  throng- 
ing of  the  people  round  tlie  Lord,  in  its  various  as- 
pects: 1.  A  confused  impulse  to  seek  help,  confused 


by  a  craving  for  the  miraculous  in  that  help ;  2.  an 
act  of  homage  to  the  Prince  of  life  :  at  Golgotha  a 
band  of  deadly  enemies,  who  cast  Him  out  as  if  He 
had  been  the  great  enemy  of  man  and  destroyer  of 
the  people. — How  men  have  ever  sought  to  change 
the  pastoral  oflSce,  and  preaching  of  the  Gospel  of 
Christ  for  tlie  good  of  souls,  into  an  office  of  external 
acts  and  helps  (changing  the  spiritual  Messiah  into  a 
worldly  one). — Christ  must  often  withdraw  Himself, 
not  only  from  His  enemies,  but  also  from  His  friends, 
in  order  to  maintain  the  spirituality  and  freedom  of 
His  vocation. — It  is  beyond  all  important  that  we 
should  accept  Clu'ist  as  the  Physician  of  souls ;  for 
the  redemption  of  the  soul  occurs  now,  the  resurrec- 
tion of  the  body  at  the  last  day. — The  earthly  mind 
would  fain  invert  this  order. — The  ship*  of  the 
Church  must  save  Christianity  from  interminghng 
with  the  pohtics  of  the  world. — How  often  did  Jesus 
retreat  before  the  disposition  of  the  people  to  pro- 
claim Him  as  a  Messiah  in  the  carnal  sense  ! — The 
crying  demons  mislead  the  people. — The  infinitely 
discordant  mixture  of  dispositions  and  characters  in 
an  excited  mass  of  people. — The  test  of  right-coming 
to  Jesus  :  1.  A  coming  to  Him  alone,  not  only 
with,  but  also  in  spite  of,  the  multitude ;  2.  a  being 
alone  with  Him,  whether  among  many  or  few ;  3.  a 
remaining  alone  with  Him,  and  entering  through  Him 
into  the  fellowship  of  the  saved. — The  confession  of 
the  demons  :  how  the  Lord  estimated  its  ambiguity 
and  recoiled  from  it. — The  demons  were  first  in  the 
confession  that  Jesus  was  the  Messiah,  but  their  con- 
fession was  a  slavish  one. — The  Lord  had  here  to  do 
not  merely  with  the  words  of  truth,  but  with  the 
truth  of  the  words. — The  glance  of  Christ's  anger  a 
prelude  of  the  judgment ;  yet  it  was  qualified  by  com- 
passion.— Christ,  the  gentlest  friend  of  men,  will  one 
day  be  a  most  terrible  personage  to  many. 

Starke  : — Majus  : — The  contradiction  and  slan- 
der of  enemies  should  not  restrain  us  from  avowing 
the  truth,  but  make  us  more  courageous  and  joyful 
in  our  confession. — Quesnel  : — A  miser,  an  unfruit- 
ful Christian,  a  negUgent  ruler,  a  strong  man  that 
will  not  help,  are  all  mere  withered  hands. — 0  ava- 
rice, how  withered  is  thy  hand  ! — To  suck  poison  out 
of  what  is  good,  or  to  slander,  is  devilish. — Hypo- 
crites are  very  urgent  about  ceremonies ;  but  as  it 
regards  true  discipline,  they  know  nothing  about  it. — 
When  we  do  what  is  right,  we  need  not  fear  secret 
slanderers. — Ti'ue  love  is  not  afraid  of  wicked  men 
when  it  would  do  good  to  others. — Canstein  : — The 
enemies  of  Christ  are  not  sincere ;  they  have  seared 
consciences,  and  backbite  in  secret. — Quesnel: — 
There  is  much  silence  that  proceeds  from  the  Spirit 
of  God,  but  there  is  also  a  devilish  silence. — Here 
anger  and  love  meet  together ;  but  the  Socinians  can- 
not, and  will  not,  reconcile  these. — The  passions  of 
Christ  are  a  great  mystery. — Majus: — Divine  zeal 
against  sin  must  be  connected  with  love,  with  tender 
compassion  towards  the  sinner. — Quesnel: — What 
a  mystery  is  an  envious  heart !  It  poisons  every- 
thing, and  extracts  poison  from  everything. — When 
Jesus  is  persecuted  or  forsaken  of  all,  there  is  yet  a 
little  company  of  the  faithful  who  follow  Him. — 
OsiANDER : — The  more  fiercely  the  Gospel  of  Christ 
is  persecuted,  the  more  surely  and  widely  it  is  dif- 
fused.— The  hearing  about  Christ  is  not  saving  of  it- 
self; it  must  lead  the  soul  to  Himself. — Quesnel  : — 


*  Perhaps  there  is  an  allusion  here  to  the  '_'  nave  "  of  the 
chui'ch  ediiice,  which  is  derived  from  the  Latin  imxiis,  horn. 
a  supposed  resemblance  to  the  hull  of  a  vessel. — Ed. 


36 


THE   GOSPEL  ACCORDING  TO   MAEK. 


True  love  makes  no  difference  among  men,  but  does 
good  to  all,  even  <to  those  who  come  with  excitement 
and  at  an  unseasonable  time. — Christ  would  receive 
no  testimony  from  lying  spirits. 

Gerlach  : — The  Sabbath  was  to  remind  us  of, 
and  introduce  us  into,  that  rest  which  God  enjoyed 
when  He  contemplated  the  creatures  happy  in  Him- 
eelf  after  creation  was  finished,  and  that  into  which 
redeemed  men  shall  again  enter  at  the  finishing  of 
the  new  creation. — This  rest  is  not  the  rest  of  death, 
but  the  highest  life ;  and  to  spread  abroad  life  and 
blessedness  in  the  spirit  of  love,  is  the  proper  busi- 
ness of  the  Sabbath. — Lisco : — Herod's  servants  are 
his  servile  dependants.  (This  is  true ;  for  the  de- 
pendants of  an  absolute  despot  can  only  be  his  ser- 
vants.)— Bkaune  : — That  the  Sabbath  would  not 
tolerate  what  might  be  postponed,  was  a  law  to 
them :  he  that  had  the  withei-ed  hand  was  not  in 
deadly  danger,  and  his  cure  might  as  well  take  place 
the  next  day.  Jesus  penetrated  their  thoughts. — 
Jesus  established,  that  the  not  doing  good  was  equi- 
valent to  the  doing  of  evil ;  the  sin  of  omission  as 
bad  as  the  sin  of  commission. — Their  mouth  was 
stopped,  but  their  heart  was  not  emptied  of  envy 
and  malice. — Jesus'  glance  :  the  enemy  of  sin,  the 
friend  of  the  sinner. — The  withered  hand,  1  Kings 
xiii.  4. — Instead  of  joining  the  tempted  Saviour,  they 
made  a  compact  with  their  deadliest  enemies,  the 
dependants  of  Herod  ;  and  instead  of  sanctifying  the 
Sabbath  by  doing  good  and  preserving  life,  they  en- 
gaged in  plans  to  put  to  death  the  Lord  of  the  Sab- 
bath and  of  Ufe. — The  hatred  which  Jesus  encoun- 
tered was  already  an  earnest  of  His  death  ;  and  the 


multitude  of  the  people  coming  to  Him  from  Gentile 
lands  was  already  an  earnest  of  the  blessing  of  His 
death. — The  praise  of  the  Holy  One  cannot  issue  from 
unholy  lips  and  an  unclean  spirit. — Beda  : — Jesus 
had  victoriously  defended  His  disciples  from  the 
charge  of  violating  the  Sabbath ;  but  the  Pharisees  were 
all  the  more  vehement  in  involving  Him,  the  Master 
Himself,  in  the  same  condemnation. — Chrtsostoxi: 
— Jesus  places  the  unhappy  man  in  the  midst  of  the 
assembly,  that  his  appearance  might  excite  compas- 
sion, and  his  healing  shame  the  wickedness  of  the 
enemies. — Schleiermacher  : — What  good  tiling  we 
have  to  do,  we  must  set  about  doing  at  once. — These 
Pharisees  confederated  with  the  officials  of  Herod 
against  Him  ;  those  Pharisees  in  Jerusalem  brought 
the  affairs  of  the  Redeemer  before  the  Roman  gov- 
ernor.— We  see  how  one  party  stood  in  need  of  the 
other  in  order  to  accomplish  that  which  was  in  each 
party  a  foul  wrong,  though  there  was  something  at 
the  bottom  like  a  dependence  upon  what  they  thought 
was  the  law  of  God. — How  many  examples  of  a  suni- 
lar  kind  in  the  history  of  the  Christian  Church ! — 
(The  withdrawal  to  the  sea.)  Here  also  He  remained 
in  the  way  of  His  vocation,  and  retreated  from  them 
without  neglecting  His  mission. — (The  cry  of  the 
demons.)  The  Redeemer  would  not  that  any  faith 
in  Him  should  arise  which  had  not  the  right  founda- 
tion.— GossNER : — The  Saviour  can  be  severe ;  but 
He  is  grieved  that  He  must  be  angry. — Bauer  : — 
The  Pharisees  were  silent.  The  eye  of  the  Lord 
rested  upon  them,  but  none  of  the  Pharisees  could 
stand  that  glance. — They  kept  angry  silence,  like 
that  which  precedes  the  storm. 


FIFTH     SECTION. 

CONFLICT    OF    JESUS    WITH    THE    UNBELIEF    OF    HIS    GALILEAN    COUNTRYMEN,   AND 
WITHDRAWAL  INTO   THE   VILLAGES. 

OnAPTEES  III.  13 — VI.  6. 


Beginning  of  the  Conjlict. 


TJie  Lord  providing  Himself  Helpers,  in  the  Calling  of  the  Apostles. 

Vers.  13-19. 
(Parallels :  Matt.  s.  1-8 ;  Luke  vi.  12-16.) 


13  And  he  goeth  up  into  a  [the]  mountain,  and  calleth  unto  him  whom  he  would :  and 

14  they  came  unto  him.     And  he  ordained  twelve,  that  they  should  be  with  him,  and  that 

15  he  might  send  them  forth  to  preach,  And  to  have  power  to  heal  sicknesses,^  and  to  cast 
16,  17  out  devils.     And  Simon  he  surnamed  Peter;  And  James  the  son  of  Zebedee,  and 

'  John  the'  brother  of  James ;  and  he  surnamed  them  Boanerge.«,  which  is.  The  sons  of 

18  thunder;  And  Andrew,  and  Philip,  and  Bartholomew,  and  Mattliew,  and  Thomas,  and 

19  James  the  son  of  Alpheus,  and  Thaddeus,  and  Simon  the  Canaanite,'  And  Judas  Iscar- 
iot,  which  also  betrayed  him  :  and  they  went  into  a  house. 

1  Vcr  15.-" To  heal  sicknesses,  and"  wanting  in  B.,  L.,  A.,  Copt.,  and  others.  It  is  omitted  by  Tischendorf,  and' 
seems  a  supplement  from  Matt.  x.  1.  The  omission  of  this  makes  all  the  more  prominent  the  casting  out  of  the  demons, 
in  Mark  the  m;iin  point.  ...  ,    , 

2  Ver.  18.— The  reading  Kava.va.lo<;  here,  us  in  Matt.  x.  4,  is  Dest  supported. 

for  the  locality  was  the  margin  of  the  sea ;  but  it  is 
EXEGETlCAIi  AND  CEITICAL.  used  in  accordance  with  the  relations  of  the  land  in 

Palestine,  and  the  phraseology  concerning  it :  going 

Ver  13    Sec  on  the  parallels.— Into  a  moun-    up  into  a  mountain,  in  contradistinction  to  abiding 

tain.— Not  "  up  into  the  mountam  of  that  locaUty,"    in  the  narrow  vales  or  low  strips  of  land.     And  it  is 


CHAP.  III.  13-19. 


37 


to  be  observed  that  the  expression  is  used  to  signify 
a  withdrawal  of  the  Lord,  especially  for  solitary  de- 
votion.— And  calleth  unto  Him. — The  manner  of 
the  call  is  not  defined,  whether  sending  for  them,  or 
otherwise.  The  main  point  is  the  free  choice  of  the 
Twelve  out  of  the  rest  of  the  discipleship.  Meyer 
supposes  that  Jesus  made  first  a  larger  selection,  and 
then  in  ver.  14  the  narrower  choice.  But  there  is 
nothing  to  hinder  our  regarding  ver.  14  as  express- 
ing the  more  specific  end  of  the  call,  that  is,  the  ap- 
pointment and  mission. 

Ver.  16.  And  Simon  He  surnamed  Peter — 
Some  cursive  MSS.  have  -wpuTou  'S.i^diva.  Accord- 
ing to  De  Wette,  Mark  passed  over  the  statement  of 
Peter's  call,  because  the  change  of  name  was  to  him 
of  special  moment.  But  we  may  regard  the  state- 
ment of  Peter's  call  as  included  in  the  e'7re'07j/c6. 
Thus  Christ  added,  not  merely  to  his  name  but  rather 
to  his  general  vocation,  the  distinguishing  name  of 
Peter.  On  account  of  these  distinguishing  names, 
Andrew  follows  in  the  fourth  rank,  after  the  two 
sons  of  Zebedee.  The  solemn  appendage  of  the  name 
in  this  place  does  not  contradict  the  preliminary  nam- 
ing of  Simon,  which  had  taken  place  before,  John  i. 
42. 

Ver.  17.  Boanerges :  tliS";  "^33  '•>  ^  Aramaean, 
the  sheva  being  equivalent  to  oa.  The  UJS'H  ,  in  He- 
brew meaning  a  threatening  people  (Ps.  Iv.  15),  in 
Syriac  meant  thunder. — That  the  name  refers  to  the 
event  mentioned  in  Luke  ix.  54  (according  to  Cal- 
met,  Heumann,  etc.),  is  not  contradicted  by  the  sup- 
position that  it  must  have  been  a  surname  significant 
of  praise,  and  not  of  blame.  Comp.  on  this  point 
the  notes  on  Matthew.  According  to  the  ancients, 
the  sons  of  Zebedee  were  so  termed  as  ixeyaXoK-h- 
pvKSi  Ka\  OeoAoyticwraToi  (Theophylact,  and  others), 
because  thunder  is  the  ordinary  symbol  of  solemn 
and  profound  utterances.  We  understand  the  ex- 
pression to  refer  to  the  fiery,  grand,  sublime  spirit, 
which  found  its  utterance  in  correspondingly  high, 
strong,  and  pregnant  words.  That  the  name  was  not 
habitually  used,  like  the  name  Peter,  may  be  ex- 
plained by  the  fact  that  it  was  a  collective  one.  It 
was  disti-ibuted  later,  or  merged  in  the  several  digni- 
ties of  the  first  apostolical  martyr,  and  the  disciple 
who  lay  on  the  Lord's  bosom,  the  last  great  EvangeHst. 

Ver.  18.  Oanaanite. — Though  the  form  of  the 
surname  has  in  it  something  unusual,  yet  it  is  easily 
explicable  by  the  term  ^tjAiottii  in  Luke,  and  the  ac- 
companying reading  Kuvavirrii. 

Ver.  19.  And  they  went  into  a  house. — For 
the  chronology,  Comp.  the  notes  on  Matthew.  The 
Evangelist's  arrangement  here  is  not  according  to 
time,  but  regulated  by  a  classification  of  the  facts. 
For  the  circumstance  described  does  not,  as  Meyer 
thinks,  fall  into  the  period  after  the  return  from  the 
Sermon  on  the  Mount,  but  into  a  later  period,  when 
Christ's  work  in  Galilee  was  drawing  to  its  close. 
According  to  Ewald,  an  original  form  of  Mark  might 
have  introduced,  before  this  return,  the  Sermon  on 
the  Mount,  and  the  narrative  of  the  nobleman  in 
Capernaum.  These,  and  similar  suppositions  of 
Hilgenfeld,  we  have  sufficiently  dealt  with  in  our  in- 
troductory account  of  this  Evangelist.  Finally,  it 
does  not  follow  from  tljeir  coming  into  a  house,  that 
the  ensuing  discourse  took  place  in  that  house. — 
["  The  true  sense  is  most  probably  that  given  in  the 
margin  of  the  EngUsh  Version,  and  long  before  by 
Wiclif,  they  came  home,  i.  e.,  returned  to  Cajoernaum 
again  as  their  headquarters,  and  the  centre  of  their 


operations.    Comp.  fU  oIkov  in  Mark  ii.  1."    Alex- 
ander in  loc. — Ed.'] 


DOCTEINAL  AND  ETHICAX. 

1.  Comp.  on  the  parallels. — It  is  characteristic 
of  Mark,  that  he  gives  prominence  here  to  the  sons 
of  thunder.  On  the  fiery  zeal  of  John,  comp.  Ger- 
lach,  p.  118.  "The  peculiarity  of  John  was  pure 
simplicity,  and  also  glowing,  fiery  zeal ;  this  having 
been  at  first  disturbed  by  impure  passion  (ch.  ix.  38  ; 
Luke  ix.  54),  but  sanctified  afterwards  by  inward 
love  to  Christ.  His  epistles  contain  some  of  the 
sternest  passages  in  the  New  Testament.  See  1  John 
ii.  22,  23;  iii.  8;  2  John  7-11.  Comp.  also  the 
Seven  Epistles  in  the  Apocalypse.  Church  history 
also  records  many  things  concerning  his  sacred  zeal." 
And  then  Gerlach  introduces  the  narrative  of  John's 
hastily  leaving  the  bath  in  which  the  heretic  was 
found. 

2.  As  it  respects  the  calling  of  the  Twelve,  it 
must  be  observed  that  it  falls  into  two  separate  cri- 
ses, according  to  Mark,  ch.  iii.  13-19,  and  ch.  vi.  7 
seq.  Only  it  is  evident  that  the  more  precise  char- 
acterization of  the  mission  in  ch.  vi.  7  is  identical 
with  the  mission  in  Matt.  x.  1  seq.,  and  Luke  vi.  12 
seq.  Hence,  we  assume  that  Mark  here  describes  a 
selection  of  the  Apostles  preliminary  to  that  mission, 
one  that  was  a  continuation  and  enlargement  of  the 
call  of  the  four  most  select  disciples  at  the  Sea  of 
Galilee,  and  intended  primarily  as  a  vocation  to  more 
decided  discipleship  and  engagement  in  helping  the 
Kedeemer's  work.  Yet  the  more  express  apostolical 
vocation  is  kept  in  view  even  here,  as  is  manifest 
from  the  very  solemn  account  of  Mark,  in  which  he 
anticipates  some  features  of  the  later  vocation.  It 
would  appear,  indeed,  that  the  point  of  time  to  which 
Mark  here  carries  us,  was  even  later  than  the  proper 
historical  epoch  of  the  more  express  vocation.  The 
motive  for  placing  it  in  this  connection  was  the 
fact  of  the  commencement  of  the  great  conflict  of 
our  Lord  with  the  unbelief  of  the  world,  as  it  is  ex- 
hibited in  this  section. 

3.  The  names  of  the  Apostles,  or  their  call,  intro- 
duced with  respect  to  Christ  by  the  appointment  of 
the  Father :  mediate,  and  yet  immediate. 

4.  Judas  possessed  a  certain  species  of  endow- 
ment ;  yet  observe  the  doubtfulness  of  such  kind  of 
endowments  in  the  affairs  of  Church  and  State,  inas- 
much as  the  superficial  ability  may  easily  outweigh 
the  central  character. 


HOMILETICAL  AND    PRACTICAL. 

See  on  the  parallels. — The  call  of  Christ's  servants 
a  call  from  the  mountain  :  1.  Christ  stands  on  the 
mountain ;  2.  those  called  go  up  the  mountain  to 
Him ;  8.  they  come  down  from  the  mountain  into 
the  world  of  men.  See  Isa.  Iii.  7. — The  place  of 
Jesus'  prayer  the  birthplace  of  apostolical  and  evan- 
gelical vocation. — Fellowships  and  collegiate  bodies 
in  the  kingdom  of  God  :  1.  In  their  meaning  :  union 
of  the  divine  and  the  human,  even  here.  2.  Their 
design :  mutual  supplementing  and  strengthening, 
lessening  of  human  one-sidedness,  and  increase  of 
divine  power. — Casting  out  of  devils  a  main  branch 
of  ecclesiastical  vocation. — The  variety  and  differ- 
ences of  the  disciples  of  Jesus  are  an  unfolding  of 
the  riches  of  Christ  and  of  His  kingdom. — Judas 


38 


THE  GOSPEL  ACCOEDING  TO  MARK. 


Iscariof  among  the  Twelve  an  eternal  sign,  1.  Of  the 
all-endeavoring  love  of  Christ,  2.  of  the  greatness  of 
human  depravity,  3.  of  the  dangers  of  the  spiritual 
office  (or  of  a  mere  external  connection  with  the 
Lord)  without  perfect  fidelity  in  the  spiritual  life 
(an  internal  union  with  Him),  4.  of  the  aim  and  end 
of  the  Church  (not  a  community  of  perfect  saints, 
but  of  redeemed  men). — Degrees  in  the  apostolical 
circle,  notwithstanding  their  unity  and  equality. — 
Even  the  dark  power  which  was  displayed  by  the 
last  of  the  Twelve  testified  of  the  spiritual  abilities 
of  this  company,  over  which  Jesus  reigned  in  kindly 
majesty. — "  Who  betrayed  Him  :  "  the  called  Apos- 
tle a  denounced  traitor. 

Starke  : — The  choice  of  a  pastor  should  be  en- 
tered upon  with  prayer.  Acts  i.  24. — He  who  would 
be  fit  for  the  work  of  the  Lord  must  first  be  much 
with  the  Lord. — Quesnel  : — Spiritual  pastors  make 


up,  with  Christ  the  chief  Pastor,  only  one  Priest ; 
His  priesthood  in  the  preaching  of  the  Gospel  being 
continued,  diffused,  and  perfected,  1  Pet.  ii.  9. — The 
Lord  gives  the  word  along  witli  the  great  host  of  the 
Evangelists.  They  who  take  their  ease  when  they 
are  placed  in  office,  often  become  brethren  of  Judas. 
— It  is  a  miserable  delusion  to  repose  in  a  legitimate 
call,  while  negligent  of  fidelity  and  diligence  in  dis- 
charging its  functions. — Xot  all  the  names  of  Chris- 
tians are  written  in  heaven,  though  they  may  stand 
recorded  in  the  books  of  the  Church  below. 

GossNER : — He  who  would  be  a  witness  for  Christ 
and  His  Gospel,  must  be  much  with  Him,  and  by 
constant  communion  have  learned  to  know  Him. — 
How  will  they  stand  before  Him,  who  learn  what 
they  have  to  say  by  heart,  stand  up,  and  only  declaim, 
or  read  it  off'! — Bauer: — The  death-roll  of  the 
Twelve  Apostles  itself  a  sermon. 


1.  Conflict  of  Jesus  with  the  blaspheming  Unbelief  of  His  Enemies,  and  His  Triumph  over  Human  Wis- 
dom. (Ch.  III.  20-30.) — 2.  His  Conflict  with  the  ivell-meaning  Unbelief  of  His  Friends ;  Triumph 
over  Devilish  Malice  and  Human  Policy.     (Verss.  20,  21,  and  Verss.  31-35.) 

(Parallels  :  Matt.  sii.  22-50 ;  Luke  viii.  19-21 ;  xi.  14-26.) 

20  And  the  multitude  cometli  together  again,  so  that  they  could  not  so  much  as  eat 

21  bread.     And  when  his  friends  heard  of  it,  they  went  out  to  lay  hold  on  him:  for  they 

22  said,  He  is  beside  himself.     And  the  scribes  which  came  down  from  Jerusalem  said, 

23  He  hath  Beelzebub,  and  by  the  prince  of  the  devils  casteth  he  out  devils.  And  he 
called  them  tmto  him,  and  said  unto  them  in  parables.  How  can  Satan  cast  out  Satan  ? 

24,  25  And  if  a  kingdom  be  divided  against  itself,  that  kingdom  cannot  stand.     And  if  a 

26  house  be  divided  against  itself,  that  house  cannot  stand.     And  if  Satan  rise  up  against 

27  himself,  and  be  divided,  he  cannot  stand,  but  hath  an  end.  No  man  can  enter  into  a 
strong  man's  house,  and  spoil  [plunder]  his  goods,  escept  he  will  first  bind  the  strong 

28  man;  and  then  he  will  spoil  [plunder]  his  house.  Verily  I  say  unto  you,  All  sins  shall 
be  forgiven  unto  the  sons  of  men,^  and  blasphemies  wherewith  soever  tliey  shall  bias- 

29  pheme :  But  he  that  shall  blaspheme  against  the  Holy  Ghost  hath  never  forgiveness, 

30  but  is  in  danger  of  [liable  to]   eternal  damnation:^  Because  they  said.  He  hath  an  un- 

31  clean  spirit.     There  came  then  his  brethren,  and  his  mother,  and,  standing  without, 

32  sent  unto  him,  calling  him.     And  the  multitude  sat  about  him,  and  they  said  unto  him, 

33  Behold,  thy  mother  and  thy  brethren^  without  seek  for  thee.     And  he  answered  them, 

34  saying,  Who  is  my  mother,  or  my  brethren?^     And  he  looked  roimd  about  on  them 

35  which  sat  about  him,  and  said,  Behold  my  mother  and  my  brethren !  For  whosoever 
shall  do  the  will  of  God,  the  same  is  my  brother,  and  my  sister,  and  mother. 

*  Ver.  28. — The  words  rots  ulow  twv  avOpiamav  precede  ra.  aiJ.apTrJix.aTa  in  the  test  Codd. ;  and  so  they  are  placed  in 
Griesbach,  Lachmann,  Tischendorf.    B.,  D.,  G.,  Lachmann,  and  Tischendorf  read  oua,  instead  of  oo-a?. 

^  Ver.  29. — The  reading  ei'oxos  ecmi'  aluiviov  d/oi.apTij;naTos,  according  to  B.,  L.,  A.,  and  others,  is  accepted  by  Gries- 
bach, Lachmann,  and  Tischendorf.  The  readings  Kpi<7eoi^  and  KoAdo-ews  seem  to  have  been  explanatory  paraphrases  of 
this  strong  and  pregnant  expression. 

3  Ver.  32. — "  His  mother  and  His  brethren  "  is  the  reading  of  B.,  C,  D.,  G.,  Versions,  Griesbach,  Scholz,  Lachmann ; 
better  established  than  the  order  in  the  Rp.cepla,  "His  brethren  and  His  mother,"  which  is  also  adopted  by  Fritzsche  and 
Tischendorf.  Meyer  holds  to  this  last,  thinking  that  the  mother  was  afterwards  put  first  on  account  of  her  rank,  and  ia 
conformity  with  the  parallels  in  Matthew  and  Luke.  It  may  have  been  the  purpose  to  make  the  mother  less  prominent, 
in  a  case  of  seeming  error.  An  additional  clause,  koX  ai  a.S€\<pai  aov,  has  A.,  X).,  E.,  &c.,  for  it;  B.,  C,  L.,  and  many 
Versions  against  it.  Griesbach,  Lachmann,  Tischendorf  accept  it;  so  also  De  Wette  and  Meyer.  We  think  the  omission 
harder  to  account  for  than  the  insertion  would  be,— which  probably  had  reference  to  ch.  vi.  3. 

*  Ver.  33. — B.,  0.,  L.,  Ver.'^ions,  Lachmann,  and  Meyer  read  Ka'i  oi,  instead  of  ij  oi. 

*  Ver.  35. — The  ij.ov  alter  a.Sii\<f>r)  is  omitted  by  Lachmann  and  Tischendorf,  following  preponderating  authorities. 

to  Mark.  According  to  Baur,  Mark  here  represents 
the  mother  of  Jesus,  with  His  brethren,  as  confede- 
rate with  the  Pharisees.  Meyer,  on  the  contrary, 
shows  that  their  opinion,  on  t^eaTi,  was  honest  er- 
ror (not  wickedness),  and  that  their  design  was  to 
provide  for  Christ's  safety.     But  if  they  really  had 


EXEGETICAL  AND  CRITICAL. 

See  on  the  parallels. 

Ver.   21.  When  His  (friends). — This  very  im- 
portant feature  in  the  evangelical  narrative  is  peculiar 


i 


CHAP.  III.  20-35. 


39 


thouo-ht  Him  beside  Himself,  their  care  for  his  safety 
would  have  taken  the  form  of  an  attempt  forcibly  to 
seize  and  detain  Him.  We  regard  the  step  as 
having  been  the  result  of  timid  policy.  At  the 
crisis,  when  Christ's  breach  with  the  powerful  party 
of  the  Pharisees  was  decided,  they  sought  by  a  fic- 
tion to  remove  Him  from  publicity  and  a  supposed 
extreme  danger.  We  may  regard  the  adoptive 
brethren  of  Jesus  as  the  representatives  of  this  idea ; 
but  it  is  evident  that  Mary  also  was  drawn  into  this 
error  of  worldly  policy  (.sf«  the  notes  on  Matihew). 
It  is  quite  m  keeping"  with  the  character  of  such  a 
poUcy,  that  these  brethren  soon  afterwards  sought 
to  thrust  Him  forward,  Jolm  vii.  1  seq.—The  house- 
hold of  Jesus  did  not  come  from  Nazareth  to  Caper- 
naum, as  Meyer  supposes,  but  from  the  house  of 
their  abode  in  Capernaum  to  the  place  where  the 
crowds  were  thronging  Him.  That  the  Pharisees 
would  here  come  against  him  with  a  public  accusa- 
tion would  very  well  be  known  in  Capernaum. — For 
they  said. — Themselves,  of  course,  the  household 
of  Jesus;  and  not,  as  Olshausen  thinks,  "it  was 
said  "  by  the  malicious  Pharisees,  or  by  others  gen- 
erally (Ewald),  or  by  messengers  (Bengel).— He  is 
beside  Himself.— Not,  as  Luther  says,  "He  will 
be  beside  Himself-,"  but  not,  with  Meyer,  "He  is 
mad."  It  is  designedly  ambiguous,  inasmuch  as  the 
e'lea-TT)  may  mean,  in  a  good  sense,  the  being  for  a 
season  rapt  into  ecstasy  by  religious  enthusiasm  (2 
Cor.  V.  13),  as  well  as,  in  a  bad  sense,  the  being  per- 
manently insane.  In  His  ecstasy.  He  is  no  long- 
er master  of  Himself.  The  involuntary,  rehgious 
/LtaiVeffflaf  is,  indeed,  not  an  Old-Testament  idea,  but  a 
Greek  one :  it  was,  however,  current  m  the  Jewish 
popular  notion ;  and  the  more  ambiguous  it  was,  the 
better  it  would  suit  the  aun  of  their  policy.  It  must 
not  be  confounded,  as  Theophylact  confounds  it, 
with  the  allegation  of  Christ's  opponents.*  On  the 
contrary,  if  His  opponents  should  say  that  He  was 
raging  "in  demoniacal  possession,  the  politic  answer 
was  at  hand,  "  He  is,  indeed,  beside  Himself,  but  it 
is  in  a  good  demoniacal  ecstasy."  According  to 
Meyer,  this  circumstance  cannot  be  reconciled  with 
the  previous  history  of  Mary  in  Matthew  and  Luke. 
The  supposition  of  Olshausen  (and  Lange),  that  this 
was  a  moment  of  weakness  in  her  life,  he  thinks 
very  precarious.  And  Pius  IX.  would  agree  with 
him,  though  for  a  different  reason.  For  the  various 
interpretations  of  the  passage,  see  Meyer.  Euthym. 
Zigab. :  "  Some  envious  ones  said  so."  Schottgen 
and  Wolf:  "  The  disciples  said  that  the  people  were 
mad."  Grotius  :  "  Report  said  that  he  had  fainted." 
Kuinoel :  "  It  was  the  message  to  come  home  to  eat, 
for  maxime  defatigatus  est"  etc. 

Ver.  30.  An  unclean  spirit. — Characterization 
of  Beelzebub,  in  opposition  to  the  Holy  Spirit. 

Ver.  34.  And  He  looked  round  about. — 
Mark  often  gives  prominence  to  the  Lord's  glance 
around.  Here  it  is  in  contrast  with  the  indignant 
looking  around  of  ch.  iii.  5. 


DOCTRINAL  AND  ETHICAL. 

1.  S'eonthe  parallels. — Mark  omits,  among  other 
things,  to  give  us  the  immediate  occasion  of  the  main 
matter  of  the  section, — the  heahng  of  the  demoniac. 
The  reason  that  his  friends  came  out  to  Him  as  they 
did  seems  to  have  lain  in   the  thronging  of  the 

*  Nainely,  that  lie  was  in  Ica^e  with  the  demons. — Ed. 


crowds,  and  in  the  fact  that  there  was  no  room  to 
eat.  These  facts,  however,  furnished  them  with  a 
pretext  for  rescuing  Him  from  the  hands  of  His  en- 
emies, whose  designs  and  power  they  well  knew. 
John  came  not  eating  and  drinking,  and  they  said. 
He  haih  a  devil.  Spirit-like  oblivion  of  the  bod; 
and  of  its  nourishment,  they  interpreted  as  involun- 
tary demoniac  enthusiasm.  Thus  did  it  seem  to  be 
with  the  Lord  at  this  time  ;  and  using  this  repre- 
sentation, his  family  went  out  to  gain  their  object. 

2.  The  choice  of  the  Twelve  was  soon  followed 
by  this  erring  conduct  of  His  own  friends  towards 
Him,  several  of  the  Twelve  being  among  them. 
These,  therefore,  mistook  their  vocation,  in  the  same 
manner  as  Peter  and  the  sons  of  Zebedee  mistook 
theirs  on  another  occasion.  The  new  impulse  given 
to  the  Lord's  cause,  and  the  new  step  it  had  taken, 
is  followed  by  a  new  defeat  and  counter-stroke.  As 
soon  as  He  takes  assistants  to  Himself,  they  aim  to 
infuse  earthly  policy  into  His  plans. 

2.  The  worst  manifestation  of  the  kingdom  of 
evil  is  the  blasphemy  with  which  hypocrites,  uncon- 
sciously standing  in  the  service  of  darkness,  inter- 
pret the  most  glorious  manifestations  of  the  kingdom 
of  heaven  as  works  from  below.  The  blasphemy 
against  the  Son  of  God,  as  approximating  to  the 
blasphemy  against  the  Holy  Spirit,  is  the  most  fear- 
ful display  of  the  power  of  the  arch-blasphemer. 

4.  While  the  pictorial  vividness  of  the  Evangelist 
is  observable  throughout  the  whole  of  the  conflict 
which  he  depicts,  he,  however,  omits  the  sign  of 
Jonas,  the  statement  concerning  possession  by  seven 
devils,  and  the  like. 

5.  And  looking  round. — Jesus,  in  His  conflict 
with  His  enemies  and  the  dark  kingdom  which  they 
serve,  does  not  trust  to  men,  but  does  trust  to  His 
own  influence  on  mankind ;  that  is,  he  does  not  con- 
fide in  His  own  friends,  so  far  as  they  would  dictate 
to  Him  with  carnal  policy  as  his  natural  family ;  but 
to  His  friends  as  they  trustmgly  hang  upon  His  Ups 
as  his  spiritual  family. 

6.  Christ's  defence  becomes  immediately  an  at- 
tack.    Earnest  apologetics  pass  over  into  polemics. 


HOMILETICAL  AND  PEAOTICAL. 

See  on  the  parallels. — No  room  to  eat.  How 
often  did  the  Lord,  in  the  zeal  of  His  vocation,  for- 
get eating  and  drinking  and  sleep !— The  highest 
freedom  of  spirit  and  self-government  are  interpreted 
even  by  His  people  as  bondage  and  being  beside 
self. — How  much  to  be  reprobated  is  an  ambiguous 
and  feigned  adoption  of  the  notions  of  the  enemies 
of  truth,  on  thp  part  of  those  who  would  represent 
the  truth  !— The  concessions  of  carnal  ecclesiastical 
poHcy  to  the  unfriendly  world  always  spring  from 
evil.— The  sound  concession  is  the  infinite  lorbear- 
ance  with  which  Christ  enters  into  the  notions  of  His 
opponents  to  refute  their  assertions.— Christ  exalted 
equally  above  the  protection  of  His  friends  and  the 
attacks  of  His  foes.— Contrast  between  the  Lord  s 
great  conflict  with  His  opponents  and  his  disciples 
slight  assistance  :  1.  Contrast  in  temper:  heroic  re- 
liance in  divine  truth  ;  petty  trust  in  human  cunning. 
2.  Contrast  in  the  conflict  itself:  simple  defence  ana 
simple  attack;  ambiguous  apology  and  mediation. 
3  Contrast  in  the  result :  high  victory  ;  deep  humili- 
atiou.— The  false  and  the  true  family  of  Jesus :  1. 
The  one  would  watch  over  Him  and  His  cause,  the 
other  will  be  watched  over  by  Him ;  2.  the  one  would 


40 


THE   GOSPEL  ACCORDING  TO  MARK. 


lead  Him,  the  other  will  be  led  by  Him ;  3.  the  one 
would  save  Him,  the  other  will  be  saved  by  HLm ;  4. 
the  one  would  restrain  and  bring  Him  into  danger, 
the  other  will  be  restrained  and  bound  by  His  word 
and  Spirit. — The  Lord  detects  and  cuts  asunder  the 
bands  of  perilous  fellowship  between  His  friends  and 
His  enemies :  1.  He  detects  them :  worldliness  in 
religion,  fear,  cunning,  and  policy ;  2.  He  cuts  them 
asunder  by  the  word  of  severance,  by  warning,  and 
by  blessing. — The  divine  dignity  of  our  Lord  in  the 
decisive  conflicts  of  His  kingdom :  1.  As  opposed  to 
His  enemies,  the  instruments  of  darkness ;  2.  as  op- 
posed to  His  liimily,  as  they  are  confused  by  the  ap- 
parent danger  of  His  cause;  3.  as  opposed  to  His 
Church,  which  hangs  upon  His  lips  with  child-like 
simpUcity,  not  suspecting  its  danger. — Christ  says  to 
His  people,  in  the  days  of  apparent  peril  to  religion : 
My  thoughts  are  not  your  thoughts ;  neither  are  My 
ways  your  ways. — Christ's  defence  is,  in  its  own  na- 
ture, also  a  victorious  attack. — Blasphemy  against  the 
Spirit  is  eternal  guilt,  and  therefore  exposed  to  eter- 
nal condemnation. — The  calm  declaration  of  Christ, 
that  He  wrought  in  the  power  of  the  Holy  Spirit, 
in  opposition  to  His  blaspheming  enemies,  who 
charged  him  with  being  possessed  by  the  spirit  of 
darkness  and  working  under  his  influence. — Main- 
tenance of  this  opposition  :  1.  Divine  repose  against 
devilish  excitement ;  2.  divine  forbearance  against 
devilish  hatred  ;  3.  divine  Ulumination  against  devil- 
ish confusion. 

Starke  : — Canstein  : — If  Christ  endures,  the  Chris- 
tian Church  endures. — Zeisius  : — The  devil  never 
gives  up  the  work  that  his  name  imports — slander- 
ing the  good;  nor  do  those  who  are  on  his  side, 
John  viii.  44. — Quesnel  : — We  must  strive  to  pre- 
serve our  honorable  name,  so  long  as  it  is  possible. — 
It  is  awful  to  ascribe  to  the  devil  that  which  comes 
from  God.  Thus  God  is  made  into  Satan. — The 
Creator  endures  this  blasphemy,  in  His  patience  and 
long-suffering,  and  men  will  endure  nothing.  We 
should  be  imitators  of  God. — Wolf  does  not  eat  wolf, 
nor  does  Satan  drive  out  Satan. — Satan  does  not 
persecute  Satan,  yet  Christians  persecute  Christians. 
0  fearful  wickedness! — Rebellion  and  insurrection 
are  destiuctive  and  ruinous. — When  once  the  devU 
is  master  of  any  heart,  none  but  Jesus  Christ  can 
drive    hhn  out. — Ckamer  : — Children   must    honor 


their  parents ;  but  in  matters  that  pertain  to  office, 
and  the  things  of  God  and  conscience,  they  should 
not  be  overruled  by  any. — There  is  no  carnal  pre- 
rogative in  the  kingdom  of  God. — Quesnel: — He 
who  doeth  the  will  of  God  to  the  end  enters  into  an 
eternal  alliance  with  God  as  his  Father,  with  Jesus 
Christ  as  his  brother,  with  the  angels  and  saints  as 
his  sisters,  and  with  the  heavenly  Jerusalem  as  his 
mother. — Gerlach  :  According  to  Mark,  Jesus  dis- 
tinguishes general  blasphemy  against  God  from  the 
particular  blasphemy  against  the  Holy  Spirit;  ac- 
cording to  Matthew  and  Luke,  He  distinguishes  from 
it  also  the  blasphemy  against  the  Son  of  Man :  in 
both  cases  there  is  the  contrast  between  a  revela- 
tion which  has  been  more  external,  and  one  which 
has  seized  the  inner  man  with  more  convincing  di- 
vine power. — "  He  that  doeth  the  will  of  God:  "  He 
means  thereby  faith,  which  is  the  fount  and  begin- 
ning of  aU  holy  obedience.— Braune  :  We  must 
watch  over  zeal,  as  over  fire  in  a  house.  But  that 
cold  moderation  which  the  world  loves  so  well  is 
most  oflensive  to  Christ,  who  will  spue  the  luke- 
warm out  of  His  mouth,  Rev.  iii.  16.  This  is  our 
Lord's  official  fidelity. — In  the  presence  of  this  blas- 
pheming malignity,  the  Redeemer  exhibits  a  simplicity, 
a  security,  a  freedom  from  all  bitterness,  which  must 
have  produced  a  sacred  impression  upon  all  who 
beheld,  even  as  upon  us  now. — It  is  in  the  Spirit  of 
God  that  Jesus  overcomes  Satan. — Schlkiermacher 
(on  the  words.  He  is  beside  Himself) : — So  those  have 
always  been  accounted  whom  God  in  hard  times  has 
chosen  for  His  special  instruments:  it  was  in  the 
time  of  the  Church's  Reformation,  and  it  will  always 
be  so  again  when  times  of  darkness  shall  return. — 
There  have  never  been  wanting  such  enemies  of 
the  truth,  who  have  similarly  sought  to  put  another 
character  upon  that  one  only  institute  for  human 
salvation  which  can  never  find  a  substitute.  But,  as 
in  the  text,  their  efforts  are  always  vain. — How  far 
blind  and  rash  zeal  may  lead  men  ! — "  He  that  ga- 
thereth  not  with  Me,  scattereth." — "  He  that  for  My 
sake  forsaketh  not  father  and  mother  is  not  worthy 
of  Me." — Christ  on  the  cross :  "  Behold  thy  son  ! 
Behold  thy  Mother  !"— There  should  be,  then,  no  con- 
flict between  our  natural  and  spiritual  relationships. 
— All  the  household  must  be  members  of  the  one 
same  family. 


8.  Our  Lord's  Conflict  with  the  carnal  Unbelief  of  the  People  in  the  Delivery  of  His  Parables,  and  His 
Triumph  over  Human  Narrowness.     (Ch.  TV.  1-34.) 
(Parallels :  Matt.  xiii.  1-23 ;  vers.  31-35 ;  Luke  viii.  4-18.) 

1  And  he  began  again  to  teach  by  the  sea-side :  and  there  was  gathered*  unto  him  a 
great  multitude,  so  that  he  entered  into  a  [the]  ship,  and  sat  in  the  sea ;  and  the  whole 

2  multitude  was  by  the  sea  on  the  land.     And  he  taught  them  many  things  by  parables 

3  and  said  unto  them  in  his  doctrine,  Hearken :  behold,  there  went  out  a  sower  to  sow : 

4  And  it  came  to  pass,  as  he  sowed,  some  fell  by  the  way-side,  and  the  fowls  [birds]  of 

5  the  air^  came  and  devoured  it  up.     And  some^  fell  on  stony  groimd,  where  it  had  not 

6  much  earth;  and  immediately  it  sprang  up,  because  it  had  no  depth  of  earth  :  But  when 

7  the  sun  was  up,*  it  was  scorched  ;  and,  because  it  had  no  root,  it  witliered  away.     And 
some  fell  among  thorns,  and  the  tliorns  grew  up  and  choked  it,  and  it  yielded  no  fruit. 

8  And  other  fell  on  good  gromul,  and  did  yield  fruit  that  sprang  up  and  increased,  and' 

9  brought  forth,  some  thirty,  and  some  sixty,  and  some  an  hundred.     And  he  said  'unto 


CHAP.  IV.  1-34. 


41 


10  them,  He  that  hath  ears  to  hear,  let  him  hear.     And  when  he  was  alone  [apart],  they 

1 1  that  were  about  him  with  the  twelve  asked  of  him  the  parable.^     And  he  said  unto 
th'em.  Unto  you  it  is  given  to  know^  the  mystery  of  the  kingdom  of  God:  but  unto 

12  them  that  are  without,  all  these  things  are  done  in  parables:  That  seeing  they  may  see, 
and  not  perceive ;  and  hearing  they  may  hear,  and  not  understand ;  lest  at  any  time 

13  they  should  be  converted,  and  their  sins  should  be  forgiven  them.     And  he  said  unto 

14  them,  Know  ye  not  this  parable?  and  how  then  will  ye  know  all  parables?     The  sower 

15  soweth  the  word.     And  these  are  they  by  the  way-side,  where  the  word  is  sown;  but 
[and]  when  they  have  heard,  Satan  cometh  immediately,  and  taketh  away  the  word 

16  tliat  was  sown  in  their  hearts.     And  these'  are  they  likewise  which  are  sown  on  stony 
ground ;  who,  when  they  have  heard  the  word,  immediately  receive  it  with  gladness ; 

17  And  have  no  [not]  root  in  themselves,  and  so  endure  but  for  a  time  [but  are  transient] : 
afterward,  when  affliction  or  persecution  ariseth  for  the  word's  sake,  immediately  they 

18  are  offended.     And  these  are  they  which  are  sown  among  thorns;  such  as  hear  the 

19  word,  And  the  cares  of  this^  world,  and  the  deceitfulness  of  riches,  and  the  lusts  of  other 

20  [remaining]  things  entering  in,  choke  the  word,  and  it  becometh  unfruitful.     And  these® 
are  they  which  are  sown  on  good  ground;  such  as  hear  the  word,  and  receive  it,  and 

21  bring  forth  fruit,  some  thirty-fold,  some  sixty,  and  some  an  hundred.     And  he  said 
unto  them.  Is  a  candle  [the  lamp]   brought  to  be  put  under  a  bushel  [the  measure], 

22  or  under  a  [the]  bed?    and  not  to  be  set  on  a  candlestick  [the  lamp-stand]?     For 
there  is  nothing  hid,  which  shall  not^"  be  manifested;  neither  was  anything  kept  secret, 

23  but  that  it    should  come    abroad.     If  any    man    have    ears    to    hear,    let    him    hear. 

24  And  he  saith  unto  them,  Take  heed  what  ye  hear :  with  what  measure  ye  mete,  it  shall 

25  be  measured  to  you;  and  unto  you  that  hear"  shall  more  be  given.     For  he  that  hath, 
to  him  shall  be  given ;  and  he  that  hath  not,  from  him  shall  be  taken  even  that  which 

26  he  hath.     And  he  said.  So  is  the  kingdom  of  God,  as  if  a  man  should  cast  [the]  seed 

27  into  [upon]  the  ground;  And  should  sleep,  and  rise  night  and  day,  and  the  seed  should 

28  spring  [sprout]  and  grow  up  [elongate],  he  knoweth  not  how.     For^^  the  earth  briugeth 
forth  fruit  of  herself  [automatically]  ;  first  the  blade,  then  the  ear,  after  that  the  full  corn 

29  in  the  ear.     But  when  the  fruit  is  brought  forth  [yields],  immediately  he  putteth  in  the 

30  sickle,  because  the  harvest  is  [has]  scome.     And  he  said,  Whereunto  shall  we  liken  the 

31  kingdom  of  God  ?  or  with  what  comparison  shall  we  compare  it  ? '^     /it  ts  like  a  grain  of 
mustard-seed,  which,  when  it  is  sown  in  the  earth,  is  less  than  all  the  seeds  that  be  in 

32  the  earth :  But  when  it  is  sown,  it  groweth  up,  and  becometh  greater  than  all  herbs,  and 
shooteth  out   [makes]   great  branches ;  so  that  the  fowls  [birds]  of  the  air  may  lodge 

33  under  the  shadow  of  it.     And  with  many  such  parables  spake  he  the  word  unto  them, 

34  as  they  were  able  to   hear  it.     But  without  a  parable  spake  he  not  unto  them :  and 
when  they  were  alone,  he  expounded  all  things  to  his  disciples.  ■ 

'  Ver.  1. — 'S.vviyiTo.i  instead  oicrvvrix^r) :  Laohmann,  Tischendorf,  after  B.,  C,  L. 

2  Vcr.  4.— "Fowls  of  heaven."  Tou  oiipavov  has  oi^y  D.  of  the  uncial  MSS.  in  its  favor.  Probably  added  from  Lnke 
viii.  5. 

3  Ver.  5.— Kal  aWo  instead  of  aAAo  5e  :  Lachmann  and  Tischendorf,  after  the  best  MSS. 

*  Ver.  6.— Lachmann  and  Tischendorf,  after  B.,  C,  D.,  L.,  A.,  Vvilgate,  read  xal  ore  aviruXtv  6  jjAios,  instead  of 
Tl\iov  fie  di'ttTetAavTO?. 

*  Ver.  10.— Ta?  7rapa|8oAas  instead  of  ttjv  irapajSoA^V :  Tischendorf,  after  B.,  C,  L.,  A.  The  parable  just  delivered  gave 
them  occasion  to  ask  about  the  design  of  parables  generally. 

«  Ver.  11.— The  yviavai  is  wanting  in  A.,  B.,  C*    So  Lachmann,  Tischendorf. 

'  Ver.  18. — Kal  aKKoi  eitri  instead  of  koX  ovtol  eitni' :  Griesbach,  Lachmann,  Tischendorf,  after  B.,  C.*,  D.,  Vulgate, 
&c. 

8  Ver.  19. — TouTou  is  wanting  in  the  best  MSS.,  and  rejected  by  Griesbach,  Fritzsche,  Lachmann,  and  Tischendorf. 

'  Ver.  20. — 'Eiceti'oi  instead  of  outoi  :  Tischendorf,  after  B.,  C,  L.,  A. 

\'>  Ver.  22.— 'Eciv  ixri,  the  most  difficult  and  best  authenticated  reading  (A.,  B.,  C,  Tischendorf).  [Ifeyer  thinks  that 
the  o  is  an  addition,  and  would  explaia  by  comparison  with  Mark  s.  30.  He  denies  the  assertion  of  Fritzsche  and  Da 
Wette  that  iav  furj  is  al^surdly  used  here,  and  contends  that  it  contains  a  logical  analysis  of  the  thought. — Ed.i 

1'  Ver.  24. — Tot;  clkovovciv,  omitted  in  LacLmann  and  Tischendorf,  after  B.,  C,  D.,  G.,  L. 

'2  Ver.  28. — The  yap  must  be  given  up.     HA^pTj;  criTos  Instead  of  ttAijpt)  <tItov  :  B.,  Lachmann,  Tischendorf. 

'3  Ver.  30. — Hiis  mslead  of  tLvi.  :  Tischendorf,  after  B.,  C,  L.,  A.,  Versions.  'Ei'  tiVi  auTiji'  7rapa)3oAf  Oiofxev  instead 
of  ev  TTOi'a  irapa/SoAij  ;rapa(3aAcop.ei/  avTiiv :  Tischendorf,  Lachmann,  after  B.,  C.*,  L.,  A. 

'*  Ver.  31. — KoKKo) :  Elzevir,  Fritzsche,  Tischendorf,  Meyer;  kokkov  :  Griesbach,  Scholz,  Lachmann. 


EXEGETICAL  A^D  CRITICAL. 

See  on  the  parallels. — Matthew  gives  us  a  collec- 
tion of  seven  parables ;  Mark,  of  three.  Thus  it  is  a 
round  sacred  number  in  both.  Here  also  the  indi- 
vidual  parables    are  combined  into  one  collective 


view  of  the  kingdom  of  God.  In  Matthew,  we  see 
the  chronological  development  of  the  kingdom  of 
God  in  its  historical  periods ;  here,  we  have  a  picture 
of  its  development  in  space  (statistically)  accordmg 
to  its  immanent  principles  of  gradual  expansion. 
The  first  parable  depicts  the  kingdom  of  God  in  its 
universally  difficult  foundation;  the  second  (a  pre- 


42 


THE   GOSPEL  ACCORDING  TO  MARK. 


softened,  as  if  ita  ut,  as  Rosenmiiller  aud  others  as-  I 
sort.  We  must  maintain  that  this  hard  utterance  ' 
was  based  upon  Isa.  vi.  9  seq.,  and  therefore  that  it 
must  be  interpreted  in  the  meaning  of  that  passage: 
not  as  an  absolute  sentence,  but  as  a  deserved,  eco- 
nomical, and  pedac/ogical  visitation.  See  on  Matthew. 
Ver.  1 3.  Know  ye  not  this  parable  ? — The 
first  parable  of  the  kingdom  is  the  basis  of  all  the 
rest.  If  they  understood  not  this,  they  could  not  un- 
derstand any  that  followed.  If  they  had  the  expla- 
nation of  this,  they  had  the  key  for  the  understanding 
of  all  others.  According  to  De  Wette,  these  are  re- 
buking words ;  according  to  Meyer,  they  are  a  mere 
recurrence  to  the  question  of  ver.  10.  But  it  is  cer- 
tainly, at  the  same  time,  an  intimation  of  the  con- 
nection of  all  the  parables  in  the  idea  of  the  kingdom 
of  heaven  ;  so  that  with  the  explanation  of  this  one, 
all  were  explained. 

Ver.  15.  These  are  they  by  the  ■way-side, 
■where  the  -word  is  so-wn. — Through  the  whole 
parable  we  must  embrace  in  one  view  the  field  with 
the  seed  on  it.  In  Luke,  the  idea  of  seed  predomi- 
nates ;  in  Mark,  the  idea  of  ground  sown  over ;  in 
Matthew,  there  is  an  alternation.  In  the  first  instance, 
the  view  of  the  ground  sown  predominates ;  in  the 
last,  the  view  of  the  seed  scattered. 

Ver.  16.  Which  are  so^wn. — Mark  the  change 
of  tense  in  Mark:  o-Treipo'iuei'oi,  vers.  16  and  18,  and 
<T7rupfVT€s  in  ver.  20. 

Ver.  18.  Who  have  heard  the  ■word. — Hear- 
ers preeminently.  Diligent  hearers,  but  not  doers ; 
oLKovaavTis  instead  of  aKovovn^:  B.,  C,  D.,  L.,  A., 
Tischeudorf  Mark  gives  the  most  vivid  picture  of 
them. 

Ver.  21.  Is  a  candle  brought  to  be  put. — Not 
an  exhortation  to  virtue,  as  Theophylact  and  others 
thought,  but  a  statement  of  the  end  for  which  He 
confided  to  them  the  mystery  of  tlie  kingdom  in  par- 
ables. According  to  Erasmus :  "  Do  not  suppose 
that  what  I  now  commit  to  you  in  secret,  I  would 
have  concealed  for  ever ;  the  light  is  kindled  by  Me 
in  you,  that  by  your  ministry  it  may  disperse  the 
darkness  of  the  whole  world." 

Ver.  22.  For  there  is  nothing  hid. — The  con- 
cealed is  in  its  very  nature  destined  to  be  revealed 
in  its  time.  A  thing  absolutely  and  forever  conceal- 
ed would  not  be  concealed ;  it  would  as  such  have 
no  meaning.  There  is  this  design  in  all  the  conceal- 
ments of  the  kingdom  of  (lod.  Thus  the  clause 
forms  the  complement  of  the  iVa  above,  ver.  12. 

Ver.  24.  With  ■what  measure  ye  mete. — De 
Wette  (after  Euthym.  Zig.) :  "According  to  the 
measure  of  your  ability  and  diligence  (as  hearers, 
see  the  preceding  vei-se),  ye  will  receive  instruction." 
But  it  seems  more  obvious,  in  the  process  of  the 
thought,  to  say,  According  to  the  measure  of  your 
diligence  in  teaching  will  your  Master  add  to  your 
knowledge  {docendo  disciiims,  especially  in  the  king- 
dom of  God).  For  the  mere  hearing  and  receiving 
cannot  well  be  described  as  a  measuring  out. 

Ver.  25.  For  he  that  hath. — The  proverb  has, 
here,  more  reference  to  zeal  in  the  teaching  function. 
The  living  treasure  of  knowledge  will  always,  by  its 
own  nature,  go  on  increasmg.  We  may  compare  the 
words  concerning  the  spiritual  life  springing  up 
within,  John  iv.  14 ;  vii.  ;;8  ;  for  living  knowledge  is 
never  separable  from  internal  spiritual  life. 

Vers.  26-29  are  a  continuation  of  the  parabolic 
instruction  addressed  to  the  people.  Meyer :  Ob- 
serve the  Aorist  ;3aAr;,  aud  then  the  following  Pres- 
ents :  has  cast,  and  then  does  sleep. 


cious  addition  to  the  treasury  of  parables,  in  Mark 
alone),  its  certain  and  natural  development ;  the 
third,  its  wonderful  and  glorious  spread  and  consum- 
mation. It  is  probable  that  these  three  parables 
formed  originally  one  single  connected  discourse; 
furnishing  the  basis  of  a  later  historical  representa- 
tion of  the  kingdom  in  the  seven  parables.  The  be- 
ginning of  the  parabolic  discourses,  however,  had  an 
earlier  position  than  Mark  indicates.  His  purpose  is 
to  connect  them  with  the  transference  of  Jesus' 
teaching  to  the  sea-side ;  but  he  has  also  a  motive 
arising  out  of  the  nature  of  the  events  for  placing 
these  parables  here.  They  form  a  crisis  in  the  con- 
flict of  Christ  with  unbelief  in  Galilee,  and  mark  His 
conflict  with  the  specially  sensuous  unbelief  of  the 
people.  Hence,  in  ver.  12,  he  has  the  well-known 
strong  "I'a  {^XenovTfi  jSAeTroitrt  Kal  /U?)  Id'jiai) ;  while 
Matthew  has  the  on.  He  also  quotes  in  a  very 
suggestive  manner,  vers.  21-23,  the  words  of  Christ 
which  we  find  in  Matthew's  Sermon  on  the  Mount, 
ch.  V.  15,  and  in  the  instructions  to  the  Apostles, 
ch.  X.  26,  and  which  in  Luke,  ch.  viii.  16,  are  con- 
nected with  the  parable  of  the  sower.  There  is 
nothing  improbable  in  the  supposition  that  our  Lord 
used  these  figures  in  various  connections.  Here  the 
figure  of  the  candle  is  designed  to  teach  that  the 
parables  have  it  for  their  positive  purpose  to  en- 
lighten ;  that  is,  that  the  disciples  should  at  the 
right  season  discover  the  spiritual  meaning  of  the 
parables ;  and  the  figure  of  the  measure,  that  the 
disciples  were  to  measure  out  instruction  liberally  in 
hope. 

Ver.  1.  And  He  began  again  to  teach  by  the 
sea-side. — Another  emphatic  reference  to  the  con- 
trast of  this  with  His  customary  course  of  teaching ; 
and  as  an  expression  of  His  decided  breach  with  the 
Pharisees. 

Ver.  2.  In  His  doctrine. — In  His  doctrinal  in- 
structions. "  Of  the  many  things  {iroWd),  Mark 
makes  some  particular  things  prominent."     Meyer. 

Ver.  8.  Fruit  that  sprang  up  and  increased. 
— We  understand  the  former,  of  strong  and  vigorous 
upward  growth ;  but  the  latter,  the  aii^ai'Sfi^voi',  of 
the  seed-corn's  spreading  out  into  a  number  of  stalks, 
as  is  the  case  with  prosperous  increase.  Meyer  also 
understands  the  /capTros  as  meaning  the  stalks  in  con- 
tradistinction to  the  grains,  these  not  being  mention- 
ed till  later:  "some,"  etc.  But  the  idea  of  the 
fruit  is  thus  artificially  weakened.  The  actual  and 
excellent  growth  is  described ;  Ijut  under  the  point 
of  view  of  its  fruit,  this  aud  the  luxuriant  stalk  being 
embraced  in  one.  It  is  better  to  understand  the 
springing  up  and  increasing  of  the  fiuit  as  meaning 
the  springing  up  of  the  ears  of  grain  with  the  stems. 
Ver.  10.  They  that  ■were  about  Him,  ■with 
the  Twelve. — The  specific  company  of  Christ's  dis- 
ciples, independent  of  and  with  the  Twelve.  Euthym. 
Zig. :  The  Seventy.  But  these  were  not  distinguished 
from  the  rest  until  later. 

Ver.  11.  Unto  you  is  given  to  kno^w  the 
mystery. — Significant ;  aud  to  be  explained  in  ac- 
cordance with  Matthew  and  Luke.  The  mystery  is 
given  through  the  knowledge  of  it. — L'ut  unto  them 
that  are  without,  oi  elto :  in  later  phraseology,  all 
non-Christians  (1  Cor.  v.  12);  with  the  Talmudists, 
all  who  were  not  Jews ;  but  also  the  uninstructed 
and  uninitiated  Jews.  Here,  however,  it  is  doubtless 
a  hint  of  the  germ  of  the  opposition  between  the  old 
and  the  new  community,  which  in  the  word  e'/cKArjiiia 
Matt.  xvi.  18)  came  somewhat  later  into  full  use. 
Ver.  12.  They  may  see. — The  tVa  is  not  to  be 


CHAP.  IV.  1-34. 


43 


Ver.  29.  When  the  frmt  is  brought  forth. — 

But  the  irapa5e^  is  not  intransitive  :  When  the  fruit 
shall  have  yielded  itself.  This  relative  spontaneons- 
ness  of  the  fruit  is  as  if  it  did  not  suffer  premature 
cutting  before  its  full  ripeness. 

Ver.  80.  Or  v/ith  what  comparison. — Meyer : 
The  hearers  are  now  formally  addressed  in  the  dis- 
course, as  the  omission  of  airols  with  iksyey  shows. 

Ver.  33.  And  ■with  many  such  parables, — 
Manifestly,  Mark  knew  of  other  parables  of  our  Lord, 
which  he  passes  over.  As  they  were  able. — 
This  does  not  refer  to  their  worthiness  (Grotius),  but 
to  their  ability  to  apprehend  (Theophylact,  De 
Wette).  It  also  includes,  however,  their  being  able 
to  bear  without  being  offended.  Thus  it  is  not  a 
mere  literal  aKoveiv  in  the  sense  of  being  able  to  re- 
ceive, as  Meyer  thinks. 


DOCTRINAL  AND  ETHICAD. 

1.  See  on  the  parallels. — On  the  '&a,  ver.  12,  see 
the  notes  above. 

2.  The  parable  of  vers.  26-29  teaches,  in  the 
figure  of  the  relative  independence  of  nature  in  the 
regular  development  of  the  seed  through  an  internal 
energy  of  growth  {aliTofxaTT]),  the  higher  relative  in- 
dependence and  regular  development  of  the  growth 
of  the  kingdom  of  God,  or  the  establishment  of  Chris- 
tianity and  the  Church  in  the  world  down  to  its 
consummation  for  the  final  manifestation  of  the  king- 
dom of  God.  (The  reapers :  the  angels.  Matt.  xiii. 
39.)  The  proper  point  of  comparison  is  the  seed's 
impulse  of  growth  from  within  outwardly,  as  if  by  an 
internal  energy  of  its  own,  whence  follow  the  apparent 
spontaneousness,  regularity,  gradualness,  progressive- 
ness,  security,  and  perfection  of  the  development. 
Thus  the  naturalness  of  nature,  so  to  speak,  the 
"metamorphosis  of  plants,"  becomes  a  symbol  of 
the  development  of  the  divine  life  from  the  seed  of 
the  divine  word  or  regeneration.  The  germinant 
energy  of  growth  is  here  the  actual  freedom  of  the 
new  divine-human  (not  abstractly  human,  but  also 
not  abstractly  divine)  energy  of  life  in  humanity  ; 
whether  in  the  regeneration  and  sanctification  of  the 
believing  community,  or  in  that  of  the  individual 
Christian.  Here  also  the  development  proceeds 
from  within,  from  the  conscious  internal  being :  in- 
dependent or  free  (not  from  God,  but  in  God),  natu- 
rally and  regularly  legitimate,  gradual,  progressive, 
down  to  certain  and  decisive  consummation.  But  it 
is  assumed  that  human  nature  in  its  essence  bears 
the  same  relation  to  tlie  word  of  God,  and  has  as 
much  in  common  with  it,  as  the  earth  to  the  seed- 
corn.  And  as  the  earth  only  by  culture,  and  tillage, 
and  sowing,  overcomes  its  tendency  to  wildness,  and 
the  bringing  forth  of  thorns  and  thistles,  so  also 
the  human  heart  is  set  free  from  its  wicked  bias, 
and  its  thorns  and  thistles,  only  by  the  culture  of 
grace  and  the  seed  of  the  word  of  God.  Meyer; 
Tlie  spontaneousness  here  set  forth  does  not  negate  the 
divine  energies  of  grace ;  but  the  end  of  the  parable 
is  not  to  make  the  latter  prominent,  but  the  former. 
De  Wette :  The  parable  teaches  patience,  as  that  of 
the  tares  forbearance. — The  period  of  the  New  Testa- 
ment Church  presents  the  natural  development  of 
the  kingdom  of  God,  yet  not  without  the  Lord's  over- 
ruling, and  not  without  the  constant  energy  of  His 
Spirit.  The  miraculous  seed  has  become  a  new  na- 
ture, from  which  at  the  Lord's  appearance  new  fruits 
will  CTow. 


HOMILETICAL  AND  PRACTICAX. 

See  on  the  parallels. — Christ  teaching  In  the  ship 
a  parable  itself  of  the  kingdom  of  heaven :  1.  A 
figure  of  the  form  of  that  kingdom  :  a.  of  the  evan- 
gelical ministry,  b.  of  the  church,  c.  of  missions ; 
2.  a  figure  of  its  condition :  a.  small  beginnings,  b. 
poverty,  c.  mobility,  freedom. — Christ  in  conflict  with 
the  sensuous  unbelief  of  the  world. — Christ  the  de- 
liverer of  the  people  from  the  bonds  of  ignorance,  of 
carnal  notions,  and  sensuous  narrowness. — The  teach- 
ing wisdom  of  Christ,  as  it  speaks  in  parables,  a  seal 
of  His  divine  power  (of  His  love  as  of  His  wisdom). 
— He  that  hath  ears  to  hear,  let  him  hear ! — The 
parables  of  Jesus  as  signs  of  the  divine  judgments : 
1.  Figuring  the  judicial  concealments  and  symbols 
of  truth  in  the  spiritual  life  of  mankind,  a.  in  the 
Gentile  world,  b.  in  the  people  of  Israel,  c.  in  the 
Christian,  specially  the  medieval  Church  ;  2.  figuring 
their  scope  and  purpose,  a.  to  spare,  b.  to  instruct, 
and  c.  to  discipline  and  educate  the  soul. — The  inter- 
pretation of  the  parable  of  the  sower  a  key  to  the 
interpretation  of  all  the  rest. — The  three  parables  of 
our  chapter  combined,  present  a  figure  of  the  unfold- 
ing of  the  kingdom  of  heaven,  as  to  its  foundation, 
progress,  and  completion. — The  parable  of  vers.  26— 
29.  Nature,  in  its  normal  development  from  within, 
a  representation  of  human  freedom,  and  its  develop- 
ment in  the  kingdom  of  grace. — The  word  of  life  in 
the  figure  of  a  grain  of  wheat :  1.  Its  internal  energy 
of  life  ;  2.  its  growth  according  to  laws  ;  3.  its  grad- 
ualness ;  4.  its  progressive  stages ;  5.  the  certainty  of 
its  development. — The  work  of  grace,  its  normal  un- 
folding, in  the  Church  and  in  individuals. — In  the 
kingdom  of  grace  we  must  learn  not  to  misapprehend 
even  the  immature  forms  of  development  (not  count- 
ing the  green  stalk  as  common  grass,  etc.). — The 
seed  of  divine  grace  requires  patient  waiting  for  its 
maturity. — The  human  heart  may  become  one  with 
the  word  of  God  (in  consequence  of  its  original  rela- 
tion to  it)  through  faith  ;  and  then  there  is  unfolded 
in  it  a  divine  energy  of  new  life. — For  him  who  right- 
ly cares  for  the  seed,  the  fruit  gradually  ripens, 
although  he  himself  may  not  know  it. — Even  in  un- 
conscious life,  the  divine  word  goes  on  maturing. 
(Narratives  of  the  feeble-minded,  in  whom  it  gradual- 
ly was  developed.  The  action  of  the  mind  in  going 
to  sleep  continues  in  sleep.) — Influences  upon  the 
seed  of  the  kingdom  of  nature  analogous  to  those  of 
the  kingdom  of  grace :  the  mysterious  operation  and 
movement  of  the  Holy  Spirit  are  the  sunshine  and 
rain  in  the  kingdom  of  grace. — The  seed,  with  all  its 
certainty  of  development,  imder  the  necessary  condi- 
tion of  sunshine  and  rain.  Application  of  this  to 
the  work  of  divine  grace  in  the  soul  of  the  believer. 

Starke  : — Quesnel  : — An  imperfect  church,  an 
unworthy  pulpit,  and  poor  hearers,  may  nevertheless 
form  a  true  church,  accepted  of  God. — Cramek: — 
Jesus  makes  the  little  ship  His  pulpit :  if  we  do  not 
diligently  hear  and  obey.  He  removes  Himself  with 
His"  little  ship  and  pulpit.— Canstein  : — TiUing  the 
land  is  the  oldest  work  of  men's  hands,  and  the  most 
pleasing  to  God  ;  therefore  Christ  took  His  parables 
so  willingly  from  that  occupation. — God's  word  is  a 
living  seed,  by  which  the  spiritually  dead  hearts  of 
men  are  made  hving  and  fruitful. — Hedinger: — Un- 
changing seed,  variable  hearts. — Osiander  : — If  men 
did  not  harden  themselves,  they  would  not  fall  into 
the  danger  of  reprobation. — Hedinger: — ^We  must 
not  look  at  the  mere  shell,  but  at  the  kernel  of 
Holy  Scripture  (on  ver.  13). — Quesnel  :— The  knowl- 


44 


THE  GOSPEL  ACCORDING  TO  MARK. 


edge  of  divine  mysteries  is  of  God,  and  not  of  man. 
— The  wisdom  of  God  has  not  always  remained  se- 
cret, but  at  the  right  season  has  been  made  manifest 
to  men,  1  Cor.  ii.  Y. — All  things  must  come  to  light, 
whether  after  a  longer  or  a  shorter  time. — ^Faithful 
pastors  and  diligent  hearers  obtahi  from  day  to  diiy 
a  larger  measure  of  light  and  grace. — A  fiiithfnl  and 
diligent  soul  has  a  great  treasure — its  riches  extend 
to  eternity ;  but  an  idle  soul  becomes  every  day  poor- 
er, until  at  last  it  loses  all — Oh,  how  far  should  we 
have  advanced  in  the  way  of  salvation,  if  we  had 
only  always  used  aright  the  means  of  grace ! — By 
the  sleeping  is  signified  an  expectation  of  blessing, 
which  leaves  all  care  to  God ;  as  one  may  say,  I 
sleep,  but  my  heart  wakes. — Majus: — God's  ser- 
vants should  not  be  impatient  when  they  do  not  at 
once  see  the  fruits  of  their  labors. — We  must  do  our 
work  sincerely,  and  commit  to  God  the  result ;  He 
will  make  His  true  servants  rejoice  in  the  day  of 
harvest. — God  conceals  from  His  ministers  some  of 
the  fruits  of  their  diligence,  to  keep  them  in  humility. 
— Hope  in  God,  who  will  not  neglect  his  work  in 
thee. — Christians  must  aim  high,  and  strive  after 
perfection. — Where  God's  word  is  rightly  sown  and 
received,  it  is  never  long  without  fruits  of  salvation. — 
Osiander: — We  must  not  expect  at  once  perfect 
trees  of  righteousness  in  the  paradise  of  the  Christian 
Church ;  time  is  required  for  rooting,  growing,  and 
bringing  forth  fruit. 


Gerlach  : — The  longer  man  retains  and  studies 
any  one  divine  truth,  the  more  manifest  it  becomes, 
and  itself  brings  all  others  to  light. — Braune  : — 
The  unostentatious  development  of  the  divine  word 
and  the  kingdom  of  God  in  the  heart  of  man. — 
As  the  husbandman  hardly  distinguishes  seeds,  so 
is  it  with  the  results  of  the  seed  of  the  word. 
Learn  patience. — Schleiermacher  : — (He  observes 
that  Christ  was  not  misled  by  the  flocking  of  multi- 
tudes around  Himself,  but  perfectly  penetrated  His 
whole  auditory — four  kinds  of  soils  ;  but  that  at  the 
same  time  He  was  not  angered  by  this  character  of 
His  auditory.)  If  the  divine  word  is  received  and 
retained,  it  is  changed  into  the  life  of  the  man  ;  and 
then  in  a  natural  manner  his  acts  are  like  his  words, 
and  become  more  and  more  the  expression  of  thy 
divine  word. — The  fruit  is  that  which  is  to  be  de- 
itached  again  from  the  phmt,  itself  to  be  again 
sown,  and  from  which  new  life  is  to  arise. — The 
Redeemer  says  truly,  that  there  is  no  other  power  be 
which  the  kingdom  of  God  prospers  than  this  power 
of  the  seed,  this  power  of  the  divine  word ;  that  is, 
in  relation  to  the  office  and  work  of  the  human 
sower. — The  preparatory  work,  the  tilling  of  the 
land,  must  be  distinguished  from  the  sowing. — 
Gossner: — On  ver.  23.  Him  who  made  the  ear, 
man  will  not  hear. — If  we  mete  out  with  the  meas- 
ure of  Christ,  it  shall  be  meted  to  us  again  with 
the  same. 


4.   Conjiict  of  Jesus  with  the  feeble-minded  Unbelief  of  the  Disciples  ;  the  Stilling  of  the  Storm  ;  and  His 
Triumph  over  Human  Seafarers  in  their  vocation.     (Vers.  35-41.) 

(Parallels :  Matt.  viii.  18,  23-27  ;  Luke  viii.  22-25.) 


35  And  the  same  day,  when  the  even  was  come,  he  saith  unto  them,  Let  us  pass  over 

36  unto  the  other  side.     And  when  they  had  sent  aAvay  the  multitude,  they  took  him  even 

37  as  lie  was  in  the  ship.  And  there  were  also  with  him  other  little  ships.  And  there 
arose  a  great  storm  [squall]  of  wind,  and  the  waves  beat  into  the  ship,  so  that  it  was 

38  now  full.  And  he  was  in  the  hinder  part  of  the  ship,  asleep  on  a  pillow  [the  boat- 
cushion]  :  and  they  awake  him,   and  say  unto  him,   Master,   carest  thou  not  that  we 

39  perish?     And  he  arose,  and  rebuked  the  wind,  and  said  unto  the  sea,  Peace,  be  still. 

40  And  the  wind  ceased,  and  there  was  a  great  calm.     And  he  said  unto  them,  "Why  are 

41  ye  so  fearful?  how  is  it  that  ye  have  no  faith?  And  they  feared  exceedingly,  and 
said  one  to  another,  What  manner  of  man  is  this,  that  even  the  wind  and  the  sea  obey 
him  ? 

'  Ver.  37. — Lachmaim,  Tischendorf,  following  B.,  C,  D.,  Ii.,  &c.,  read  :^6)j  yeixi^«i0ai  to  n\olov,  instead  of  ovto  rjSr] 

^  Ver.  40.— The  ovrca  is  rejected  hj  Lachmann,  after  B.,  T>.,  L.,  A.,  Vulfrate.  Tischendorf  defends  it  by  important 
Codd.  The  insertion,  indeed,  is  more  easily  explained  than  the  omission.  Grieshach,  Lachmann  read  ovirw,  instead  of 
TTuii  ovK,  in  confoimity  with  B.,  D.,  L.,  Vulgate,  Itala,  &c. 

matter,  there  is  here  a  definite  historical  sequence 
to  the  preceding  section. — And  the  same  day, 
He  saith  unto  them. — Thus  it  was  before  the 
stormy  voyage  that  our  Lord  uttered  the  first  par- 
ables concerning  the  kingdom  of  heaven. 

Ver.  36.  Even  as  He  was  in  the  sliip. — That 
is,  they  proceeded  at  once,  before  they  could  make 
special  preparation  for  the  voyage.  The  evening 
voyage  over  the  sea  to  the  southeast  coast  w-as  ex 
tended  to  several  hours,  and  became  a  night  voyage. 

Ver.  37.  The  waves  beat  into  the  ship. — The 
iiTf^aWfi'  intransitive,  referring  to  the  waves. 


EXEGETICAL  AND  CRITICAL. 

See  on  the  parallels. — Pictorial  vividness  in  the 
narrative  of  the  voyage:  evening,  the  sudden  de- 
parture, the  convoy  of  ships,  the  violence  of  the 
storm,  tlie  ship  all  but  sinking,  the  image  of  Him 
who  slept  on  the  pillow,  the  reproach  of  the  distressed 
men  that  Jesus  cared  not,  the  words  of  rebuke  to 
the  wind,  the  strong  reproof  of  the  disciples,  their 
great  fear,  and  its  effect. 

Ver.  35.  Besides  the  arrangement  according  to 


CHAP.  IV.  35-41. 


45 


Ver.  40.  Meyer :  The  disciples'  weakness  in 
knowledge  and  faith  is  made  more  prominent  by 
Mark  than  by  the  other  Synoptics :  comp.  ch.  vi.  52  ; 
vii.  18  ;  vui.  17,  18,  33  ;  ix.  6,  19,  32,  34  ;  x.  24, 
32,  35;  siv.  40. 


DOCTRINAL  AND  ETHICAL. 

1.  See  on  the  parallels. 

2.  Significance  of  the  crisis  of  deep  excitement : 
mutual  reproaches.  The  disciples  allege  against  the 
Lord,  groundlessly  and  irreverently,  the  reproach  of 
not  caring  for  them ;  He  on  His  side  inflicts  the  well- 
founded  reproof  of  despondency  and  lack  of  faith. 
They  uttered  their  charge  prematurely,  before  they 
had  waited  to  see  the  Lord's  manner  of  action ;  Christ 
did  not  utter  his  reproof  (fully,  comp.  Matthew),  until 
He  had  brought  relief  in  the  danger.  This  often  re- 
curs in  the  history  of  the  Church's  great  tribulations, 
as  well  as  in  the  private  difficulties  of  the  Christian 
life. 

3.  The  personification  of  the  wind  and  sea  in 
Christ's  address  is  most  emphatic  in  the  rebuking 
words  of  Christ,  as  found  in  Mark.  But  at  the  base 
of  this  personification  there  is  a  dogmatic  element, 
to  wit,  that  nature  has  acquired  a  character  of  ap- 
parently wild  independence  and  anarchy  since  man 
became  unfaithful  to  his  destiny :  Rule  over  it,  and 
make  it  subject  to  you.  But  in  this  seeming  anarchy, 
which  is  under  the  power  of  God,  and  is  used  by  Him 
as  a  means  of  discipline  and  judgment,  is  reflected 
that  real  anarchy,  that  lack  of  obedience  and  faith  in 
the  human  breast,  which  is  at  the  same  time  felt  as  a 
lack  of  self-government  and  rule  over  the  creature. 
Therefore  we  see  confronting  the  unbelief  of  the  dis- 
ciples Jesus'  confidence ;  His  peace  is  opposed  to  their 
excitement.  His  self-possession  to  their  distraction ;  His 
majestic  supremacy  over  the  winds  and  waves  is  op- 
posed to  their  subjection  to  natural  terrors.  And 
the  effect  is,  that  his  own  disciples  experience  to- 
wards Ilim  the  same  awe  of  reverence  and  fear 
which  they  had  experienced  before  towards  the 
frightful  sublimity  of  nature.  But  now  they  are  the 
subjects  of  a  fear  which  passes  over  into  the  utter- 
ances of  a  rising  and  blessed  faith. 


HOMILETICAD  AND  PRACTICAL. 

See  on  the  parallels. — The  voyage  of  the  disciples 
of  Jesus  a  night-voyage  (according  to  Mark  ;  see  the 
notes)  in  the  life  of  the  disciples :  1.  The  history;  2. 
its  significance. — The  victory  of  the  Lord  over  feeble- 
minded unbelief:  1.  He  leads  little  faith  into  danger; 
2.  He  lets  it  wrestle  with  the  peril  to  the  utmost 
point;  3.  He  convicts,  humbles,  and  heals  it. — The 
fear  of  man  before  the  terrors  of  nature,  a  sign  that 
he  is  not  consecrated  through  the  terrors  of  the 
spirit. — The  Lord's  supremacy  over  human  voca- 
tions (seafaring,  fishing,  government,  learning). — 
Trial  of  tlie  disciples  in  the  danger  of  death. — The 
pride  of  the  little  apostolical  crew,  and  its  humilia- 
tion: a  sign. — Jesus'  sleeping  and  awaking:  1.  His 


sleeping,  the  repose  of  His  divine  power,  an  exercise 
and  test  of  the  human  ;  2.  His  awaking,  a  new  glori- 
fication of  the  saving  divinity  in  humanity  needing 
salvation. — Jesus  the  star  of  the  sea  (the  anchor, 
the  rudder,  the  lighthouse,  the  rescuer  of  the  wreck- 
ed).— Danger  to  life  always  danger  to  the  soul. — 
Divine  help  in  our  human  life  ^ould  be  to  us  a 
sign  for  quickening  and  salvation.^ — How  all  fear  of 
the  creature  should  be  changed  by  the  awe  of  Christ's 
presence  into  peace. — To  reverence  the  Son  of  God, 
and  to  obtain  kingly  power  over  the  creaturely  world, 
are  one  and  the  same — Perfect  love  casts  out  fear. — 
The  wide  wild  world  glorified  by  the  Spirit  of  Christ 
into  a  blessed  house  of  God. — Jesus  Christ,  the  com- 
mander of  wind  and  sea :  1.  In  nature;  2.  in  history; 
3.  in  the  fates  of  the  Church. — What  follows  from 
His  being  obeyed  by  the  winds  and  the  waves, — as 
to  Himself,  as  to  the  world,  as  to  us  ? — Christ  as  the 
Ruler  of  nature,  and  Restorer  of  its  paradisaical  peace. 

Starke  : — The  evening  may  be  very  different 
from  the  early  morning. — Faithful  servants  of  God 
may  have  some  seasons  of  rest  permitted  them,  lest 
they  sink  under  their  burden. — Going  forth  with 
Christ  into  a  sea  of  tribulation. — H  He  be  with  us, 
we  shall  not  sink  and  perish. — The  little  ship  of  the 
Church  is  often  so  beaten  by  the  storms  of  tribula- 
tion and  persecution,  that  it  seems  as  if  it  must  go 
do^v^l. — Distress  teaches  man  to  pray,  although  faith 
is  never  without  prayer. — It  is  the  error  of  men,  tliat 
they  take,  at  once,  danger  to  be  a  mark  that  God 
takes  no  heed  of  them. — Canstein  : — A  great  storm 
followed  by  a  great  calm  :  so  is  it  ever  with  God's 
consolations  after  trial. — Quesnel  : — God  is  so  gra- 
cious and  gentle,  that  He  does  not  despise  a  slender 
faith,  or  reject  an  imperfect  prayer,  or  cast  out  a 
fearful  heart.— How  profitable  would  Christians  find 
it,  if  they  would  discourse  in  their  social  meetings 
about  the  wonders  of  God  and  the  glory  of  Jesus 
Christ ! 

Gerlacii  : — It  is  always  a  blameable  unbehef, 
when  we  fear  to  enter  the  ship  with  Christ. — Braune  : 
— The  difference  between  Jonah's  sleeping  in  the 
ship  and  that  of  Jesus. — He  that  is  in  us  is  greater 
than  he  that  is  in  the  world. — Schleiermacher  : — 
That  was  their  unbelief.  He  meant,  that  they  thought 
He  could  sink  at  a  time  when  He  had  not  yet 
given  them  any  commission ;  that  they  thought  God 
could  take  so  little  care  of  His  work,  as  that  it  should 
sink  with  them. — There  is  no  one  among  us  who 
can  assure  himself  that  the  old  man,  however  en- 
tirely he  may  seem  to  be  buried  into  the  death  of 
Christ,  will  not  rise  up  with  his  giant  lusts,  and  in- 
volve the  soul  in  storm  and  tempest. — But  if  we  are 
members  of  His  body,  we  should  maintain  the  sure 
confidence,  that  in  all  times  of  severe  trial  and  tempta- 
tion, the  bond  of  union  between  Him  and  us  will 
not  be  severed. — As  certainly  as  He  could  not 
sink  with  His  disciples  on  that  day,  He  will  not 
suffer  his  disciples  to  sink  in  this. — Gossner: — 
When  the  help  of  man  ceases,  God's  help  begins ;  or, 
faith  in  the  sure  word. — When  there  is  storm  in  the 
soul,  and  when  thou  art  in  great  peril,  thou  knowest 
what  it  is  for,  and  whither  to  fly. — What  calmness 
in  the  soul,  when  the  Lord  arises  and  utters  His  voice ! 


46 


THE   GOSPEL  ACCORDING  TO   MARK. 


5.   Coiiflict  of  Jesus  tcith  the  despairing  Unbelief  of  the  Demoniac,  and  the  selfish  Unbelief  of  the  Gada- 

renes  ;  Healing  of  the  Demoniac,  and  Triumph  over  Human  Devices  for  Security.     (Ch.  V.  1-20.) 

(Parallels :  Matt.  viii.  28-34 ;  Luke  viii.  26-39.) 

1  And  tKey  came  over  unto  the  other  side  of  the  sea,  into  the  country  of  the  Gada- 

2  renes.     And  when  he  was  come  out  of  the  ship,  immediately  there  met  him  out  of  the 

3  tombs  a  man  with  an  unclean  spirit.  Who  had  his  dwelling  among  the  tombs;  and  no 

4  man  could  bind  him,  no,  not  with  chains :   Because  that  he  had  been  often  bound  with 
fetters  and  chains,  and  the  chains  had  been  plucked  asunder  by  him,  and  the  fetters 

5  broken  in  pieces:  neither  could  any  man  tame  him.     And  always,  night  and  day,  he 

6  was  in  the  mountains,  and  in  the  tombs,  crying,  and  cutting  himself  with  stones.     But 

7  when  he  saw  Jesus  afar  off,  he  ran  and  worshipped  him.  And  cried  with  a  loud  voice, 
and  said.  What  have  I  to  do  with  thee,  Jesus,  thou  Son  of  the  most  high  God?     I  ad- 

8  jure  thee  by  God,  that  thou  torment  me  not.     (For  he  said  unto  him,  Come  out  of  the 

9  man,  thou  unclean  spirit.)     And  he  asked  him,  What  is  thy  name?     And  he  answered 

10  saying.  My  name  is  Legion:  for  we  are  many.     And  he  besought  him  much  that  he 

11  would  not  send  them  away  out  of  the  country.     Now  there  was  there,  nigh  unto  the 

12  mountains   [mountain],  a  great  herd  of  swine  feeding.     And  all  the  devils  besought 

13  him,  saying.  Send  us  into  the  swine,  that  we  may  enter  into  them.  And  forthwith 
Jesus  gave  them  leave.  And  the  unclean  spirits  went  out,  and  entered  into  the  swin^; 
and  the  herd  ran  violently  down  a  steep  place  into  the  sea  (they  were  about  two  thou- 

14  sand),  and  were  choked  in  the  sea.  And  they  that  fed  the  swine  fled,  and  told  it  in 
the  city,  and  in  the  country.     And  they  went  out  to  see  what  it  was  that  was  done. 

15  And  they  come  to  Jesus,  and  see  him  that  was  possessed  with  the  devil,  and  had  the 

16  legion,  sitting,  and  clothed,  and  in  his  right  mind  [sane]  ;  and  they  were  afraid.  And 
they  that  saw  it  told  them  how  it  befell  to  him  that  was  possessed  with  the  devil,  and 

17  also  concerning  the  swine.     And  they  began  to  pray  him  to  depart  out  of  their  coasts. 

18  And  when  he  was  come  into  the  sliip,  he  that  had  been  possessed  with  the  devil  prayed 

19  him  that  he  might  be  with  him.  Howbeit  Jesus  suffered  him  not;  but  saith  unto  him. 
Go  home  to  thy  friends,  and  tell  them  how  great  things  the  Lord  hath  done  for  thee, 

20  and  hath  had  compassion  on  thee.  And  he  departed,  and  began  to  publish  in  Deca- 
polis  how  great  things  Jesus  had  done  for  him  :  and  all  men  did  marvel. 

1  Ver,  1. — Many  Codd.  read  ^XBev  instead  of  ?iX9ov.  But  this  is  not  sufficiently  authenticated  :  '^prohahly  from  Matt, 
viii.  28."  Lachmann  and  Tischendorf,  after  B.,  D.,  Vulgate,  read  repao-vjviov  ;  L.,  A.,  &c.,  Vepyecrivutv;  Cod.  A.,  Recepla, 
Scholz,  Meyer,  TaSap-qvdi'.    Comp.  the  parallel  in  Matthew. 

2  Ver.  3. — 'AAvtrei,  instead  of  aAuo-e<rir,  Lachmann,  Tischendorf,  after  B.,  C,  L.  OuKe'Ti  oiiSeU,  Lachmann  and  Tisch- 
endorf, after  B.,  C,  D.,  L.,  Vulgate  :  strong  negation. 

3  Ver.  5. — "  In  the  tombs  and  upon  the  mountains,"  is  the  best  attested  order :  Griesbach,  Scholz,  Lachmann,  Tischen- 
dorf. 

■i  Ver.  9. — Instead  of  aneKpiBr]  \eytav  (Elzevir),  the  better  reading  is  Ae'yei  avTtu. 

5  Ver.  12. — ndii'Tcs  (Elzevir)  is  wanting  in  B.,  C,  D.,  L.,  Versions ;  ot  Saip.ove's  is  wanting  in  B.,  C,  L.,  Griesbach, 
Tischendorf. 

«  Ver.  13.— The  ria-av  Se  is  wanting  in  B.,  C.*,  D.,  Syriac,  Vulgate,  Griesbach,  and  Tischendorf. 
''  Ver.  18. — A.,  B.,  1).,  Vulgate,  Lachmann,  Tischendorf,  e^PaiVovTos. 
8  Ver.  19. — Ka'i  ovk,  A.,  B.,  C. ;  Elzevir  reads  6  6e  'IijaoOs  ovk. 


EXEGETICAL  AND  CRITICAL. 

Compare  on  the  parallels. — Mark's  vividness  of 
reahzation  here  again  appears  in  many  characteris- 
tics :  the  untameableness  of  the  demon,  whom  no 
man  could  bind,  even  with  chains ;  his  crying  in  the 
mountains,  and  the  self-tormenting  fury  of  his  cutting 
himself  with  stones ;  his  seeing  Jesus  afar  off,  run- 
ning to  Him,  and  crying  with  a  loud  voice  at  the  first 
sight  of  the  Lord ;  the  adjuration  of  Jesus  by  God ; 
the  veliemence  of  his  anxiety  tliat  He  should  not 
send  him  away  out  of  that  country  (Luke  :  into  tlie 
abyss) ;  the  number  of  the  swine,  two  thousand ;  the 
contrast  of  tlie  demoniac  who  was  possessed  by  the 
legion,  sitting  clothed  and  in  his  right  mind  ;  the 
observation,  that  the  healed  man  sjiread  the  report 
of  the  miracle  through  all  Decapolis ;  and  other 
similar  traits.     Luke,   in  his   representation  of  the 


event,  approximates  to  Mark.  Matthew  alone  makes 
mention  of  two  demoniacs,  on  which  we  may  consult 
the  parallels.  As  it  respects  the  chronology,  Mark 
goes  back  in  the  history,  manifestly  because  his 
order  is  that  of  things  and  not  of  time.  The  voyage 
to  Gadara  fell  in  the  first  year  of  Christ's  work,  and 
preceded  the  healing  of  tlie  paralytic  and  the  con- 
troversies touching  the  Sabbath. 

Ver.  4.  Fetters  and  chains. — This  distinction 
has  been  explained  by  referring  the  fetters  to  the 
hands,  whicli  Meyer  rejects.  P^etters  are  fetters,  to 
whatever  part  of  the  body  applied.  However,  these 
chains  were  ordinarily  used  for  tlie  hands. 

Ver.  5.  Crying,  and  cutting  himself  with 
stones. — Fearful  picture  of  a  demoniac  terror, — 
having  reached  the  extreme  point  of  madness,  down 
to  rending  his  own  flesh. 

Ver.  6.  When  he  saw  Jesus  afar  off. — Vivid 
description   of   the   wonderful   influence   of   Christ 


CHAP.  V.  1-20. 


47 


upon  the  demoBiac.  Probably  some  intelligence 
concerning  Jesus  had  reached  his  ears  ;  but  that  he 
knew  Him  at  once  in  this  His  appearance,  can  be 
explained  only  by  an  intensified  spiritual  presenti- 
ment.    It  is  not  probable  that  he  was  a  heathen. 

Ver.  1.  I  adjure  Thee  by  God. — The  daring 
misuse  of  the  name  of  God  in  the  mouth  of  the 
demoniac  has  nothing  in  it  inconsistent,  as  Strauss  and 
others  have  thought.  The  intermixture  of  praying 
and  adjuring  is  characteristic  of  the  demoniac,  as 
under  the  influence  of  Christ. — That  Thou  tor- 
ment me  not. — Meyer :  "  The  possessed  man,  iden- 
tifying himself  with  his  demon,  dreads  the  pains 
and  convulsions  of  the  casting  out."  But  if  that 
had  been  meant,  the  possessed  man  would  have  dis- 
tinguished himself  from  his  demon,  and  not  identified 
himself  with  him.  In  that  identification  he  felt  the 
nearness  and  the  supremacy  of  Jesus  itself  a  tor- 
ment, and  still  more  banishment  into  the  abyss. 

Ver.  8.  For  He  said  (had  already  said). — 
Compare  Luke :  TrapriyyeiAe  yap,  etc. — "  If  we  rely 
on  the  exactitude  of  the  sequence  of  the  particulars 
in  the  narrative  of  Mark  and  Luke,  we  find  here  the 
remarkable  circumstance,  that  the  demoniac  was  not 
at  once  healed  when  the  Lord  spoke  the  decisive 
t^ord.  Christ  had  said  to  him,  Come  out  of  the  man, 
thou  unclean  spirit!  Now  by  this  the  demoniac 
consciousness  in  this  man  was  shaken  to  its  depths ; 
but  as  he  then  felt  himself  to  be  possessed  of  a 
legion  of  evil  spirits,  the  demoniac  in  him  was  not 
reached  altogether  by  an  address  in  the  singular. 
Christ  saw  at  once  how  the  healing  was  to  be  per- 
fected, and  He  asked  him  his  name,  etc."  Leben 
Jesu,  i.  296. 

Ver.  9.  Legion. — "  The  word  occurs  also  in  the 
rabbinical  writings."  Description  of  a  psychical 
victim  of  all  possible  demoniac  influences  and  pos- 
sessions. At  the  same  time,  it  gives  a  frightful  pic- 
ture of  the  unclean  country  in  which  so  many  impure 
spirits  were  congregated.  At  this  crisis,  however,  it 
was  partly  a  word  of  resisting  pride,  which  sought 
by  boasting  to  resist  the  influence ;  partly  a  word  of 
silent  complaint,  in  as  far  as  the  suffering  conscious- 
ness of  the  possessed  man  cooperated.  He  does  not 
give  his  own  name,  because  he  still  identified  his 
consciousness  with  that  of  the  unclean  spirits,  and 
spoke  through  them.  But  when  in  this  sense  one 
calls  himself  Legion,  he  describes  himself  as  their 
leader :  as  it  were,  the  head  of  a  whole  regiment  of 
demons.  But  the  indistinctness  and  the  error  of 
the  reply  is  characteristic  of  the  condition  of  the 
man. 

Ver.  10.  Not  send  them  away  out  of  the 
country, — where  they  found  themselves  so  much  at 
home ;  especially,  as  Luke  adds,  into  the  hateful 
abyss  of  hell.  The  lawless  nature  of  the  country 
(where  Jews  lived  mingled  with  Gentiles),  which 
pleased  the  demons  well,  Mark  denotes  by  the  cir- 
cumstance of  the  two  thousand  swine,  emphasizing 
the  greatness  of  the  herd.  If  their  owners  were 
only  in  part  Jews,  who  merely  trafficked  in  these 
animals,  still  they  were  not  justified  before  the  law. 
Certainly  we  cannot  regard  this  as  exclusively  a 
Gentile  territory. 

Ver.  14.  And  in  the  country. — In  the  vil- 
lages and  peasants'  huts,  where  the  swine-feeders 
partly  lived.  The  whole  scene  derives  from  this 
circumstance  a  coloring  in  harmony  with  the  country 
and  the  then  state  of  things. 

Ver.  15.  Him  that  was  possessed,  sitting. 
— ^Beautiful  and  moving  contrast. 


Ver.  IT.  They  began  to  pray  Him  to  depart. 

— Gradually,  after  they  had  received  intelligence  of 
their  loss,  they  took  heart  to  desire  Christ's  depart- 
ure, in  the  conflict  of  fear  and  anger,  fawning  and 
obstinacy. 

Ver.   18.    That  He  might  be  with  Him 

According  to  Eutlivm.  Zig.,  and  others,  fear  of  the 
demons  conspired  with  other  feelings  in  this  request. 
Meyer  thinks  this  could  not  have  been  the  case,  as 
the  engulphing  of  the  animals  had  already  taken 
place ;  as  if  the  man  believed  that,  with  the  swine, 
the  devils  also  had  perished.  But,  doubtless,  his  pres- 
ent fearlessness  stood  on  a  surer  foundation. 

Ver.  19.  Jesus  suffered  him  not. — Where- 
fore ?  The  healed  man  had  friends  at  home.  Prob- 
ably he  was  now  in  danger  of  despising  his  own 
people.  But  Jesus  appointed  him  to  be  a  Uving 
memorial  of  His  own  saving  manifestation  for  that 
entire  dark  district. 

Ver.  20.  In  Decapolis. — See  on  Matthew  iv. 
25.  "  That  Jesus  did  not  forbid,  but  commanded,  the 
promulgation  of  the  matter,  is  explained  by  the  lo- 
cality (Persea),  where  He  was  less  known,  and  where 
there  was  not  the  same  danger  as  in  Galilee  from 
uproar  concerning  His  person."  (Meyer.)  We  must 
also  observe  that  Christ  gave  him  notice  of  the  things 
that  he  was  to  say.  He  was  to  announce  to  his 
friends  how  great  things  the  Lord  (the  covenant  God 
of  Israel,  the  God  of  revelation)  had  done  for  him. 
This  commission  was  enlarged  by  the  man  in  two 
ways :  he  preached  not  only  to  his  friends,  but  to 
the  whole  of  Decapolis ;  and  not  only  what  the  Lord 
had  done  to  him  (perfect),  but  also  what  Jesus  (as 
the  revelation  of  the  Lord)  had  done  to  him,  in  that 
He  had  had  mercy  upon  him  (aorist :  ■^Ae'rjo-ej/). 


DOCTRIISrAL  AND  ETHICAIj. 

1.  See  on  the  parallels,  and  also  the  heading. — 
Christ  the  victor  over  despairing,  as  also  over  selfish, 
unbelief;  and  his  elevation  above  human  pohcy  for 
safety,  and  care  of  the  sick. 

2.  Demoniac  faith,  or  the  faith  of  fear  (Jas.  ii. 
19),  in  all  its  characteristics :  1.  Exalted  presenthnent 
and  excited  spirituaUsm,  without  the  true  spirit.  2. 
Contradiction  and  internal  distraction :  running,  de- 
precating, confessing,  denying,  praying,  adjuring.  3. 
Slavery:  deliverance  described  as  torment,  and 
abandonment  to  a  state  of  torment  as  deHverance. 
4.  Impure  and  destructive  to  the  last  breath  (entering 
the  swine  and  injuring  the  people). 

3.  Christ  can  change  the  demoniac  faith  of  fear 
into  a  blessed  and  spiritual  faith. 

4.  Tlie  entrance  of  Christ  into  the  land  of  the 
Gadarenes  a  type  of  His  victorious  entrance  into  the 
kingdom  of  the  dead :  1  Pet.  iii.  20 ;  iv.  6. 

5.  To  a  stupid  and  carnal  people,  under  the 
power  of  demons  without  being  fully  aware  of  it, 
Christ  discloses  the  terrors  of  the  world  of  spirits, 
to  give  them  a  warning  and  arousing  sign. 


HOMILETICAL  AND  PRACTICAL. 

See  on  Matthew  and  Z«A-c.— The  majestic  en- 
trance of  our  Lord  into  the  district  of  Gadara :  1. 
The  terror  of  the  evil  spirits  in  the  land  ;  2.  the  de- 
liverer of  those  who  were  bound  by  Satan ;  3.  the 
avenger  of  the  law  without  legal  tribunal ;  4.  a  Uvmg 
condemnation  of  the  earthly-minded  in  His  going  as 


48 


THE   GOSPEL  ACCORDING  TO   MARK. 


in  His  coming ;  5.  the  rejected  one,  who,  after  His 
rejection,  leaves  behind  Him  the  preaching  of  the 
Gospel. — Christ  annihilates,  by  the  divine,  awe-in- 
spiring presence  of  His  person,  the  horrors  of  dark- 
ness, even  as  the  gentle  hght  of  day  disperses  the 
blackness  of  night. — Christ's  stepping  over  the  fron- 
tier, and  its  importance :  1.  Over  the  border  of  a  land, 
2.  over  the  threshold  of  a  house,  3.  and  entrance 
into  the  heart. — The  land  of  the  Gadarcnes  a  figure, 

1.  of  sunk  and  darkened  Judaism  (lawlessness),  2. 
of  degraded  Christendom  (estranged  from  the  law  of 
the  Spirit,  externalized),  3.  degenerate  Protestantism 
(indilferentism). — Image  of  a  corrupt  state  of  things 
in  Church  or  State:  1.  Perverted  morals — swine 
cared  for,  men  abandoned  ;  2.  perverse  policy — trade 
unlawful,  the  ways  given  up  to  madmen ;  3.  perverted 
legislation — demons  tolerated  legionfold,  Christ  re- 
jected ;  4.  perverted  religiousness — driving  away 
Christ  by  prayers. — The  true  demons  in  the  land 
mock  at  fettei-s  and  chains,  but  Christ  rules  them 
with  a  word. — The  demons  enter  gladly  into  the 
swine ;  the  devilish  nature  into  the  animal  nature 
(the  old  serpent;  half  serpent,  half  swine). — Spiritual 
rebellion  against  God  passes  into  the  unbridled,  ani- 
mal nature. — To  a  besotted  people  the  Lord  preaches 
by  grievous  and  terrific  signs. — The  towns  and  peas- 
ants of  the  Gadarenes ;  or,  the  hindrances  which 
the  kingdom  of  God  meets  with  in  the  land. — Christ 
passes  a  milder  judgment  upon  the  common  igno- 
rance of  spiritual  sloth,  than  upon  the  false  know- 
ledge of  the  hardened ;  He  leaves  a  preacher  of 
salvation  for  the  Gadarenes  in  the  person  of  the 
healed  demoniac. — The  compassion  of  Christ  in  His 
final  glance  upon  the  land  of  Gadara. — Christ  uttered 
no  word  concerning  His  rejection;  His  only  answer 
was  the  appointment  of  this  preacher. — The  greatest 
demoniac  of  the  New  Testament  narrative  becomes 
a  preacher  of  salvation  to  ten  cities. — In  the  dark 
land  of  Gadara  Christ  leaves  for  a  while  a  repre- 
sentative of  Himself,  since  they  cannot  bear  His  per- 
sonal presence. — All  things  in  the  kingdom  of  Christ 
have  their  time :  He  sometimes  silences,  and  He 
sometimes  stimulates,  the  witnesses  of  His  miracles. 
— The  rejections  of  Christ  in  their  several  and  yet 
single  character :  1.  From  Nazareth  (through  envy); 

2.  from  Gadara  (through  selfishness  and  base  fear) ; 

3.  from  Samaria  (through  fanaticism) ;  4.  from  Galilee 
(through  fanaticism  and  policy) ;  6.  from  Jerusalem 
(through  obduracy). 

Starke  : — Majus  : — Christ,  the  true  light,  shines 
in  all  places,  and  sends  forth  His  beams  even  into 
the  Gentile  country. — Unrestrained  rebellion. — Ques- 
NKL : — Hell  is  a  tomb  out  of  which  the  spirit  of 
impurity  proceeds,  until  God's  judgment  binds  him 
in  it  for  ever. — Cramer  : — As  the  devil  raged  might- 
ily at  the  time  of  Christ's  first  coming,  so  also  will 
he  at  the  time  of  Christ's  second  coming,  knowing 
that  his  time  is  short,  Rev.  xii.  12. — Hedinger  : — 
The  delight  of  worldlings  and  slaves  of  sin,  corrup- 
tion, and  the  grave. — How  tyrannically  the  devil 
deals  with  his  slaves. — Canstein: — Tlie  devil  has 
special  delight  in  tombs. — The  devil's  love  for  mis- 
chieL—^Bibl.  Wirt. : — The  ungodly  do  not  love  to 
consort  with  the  godly. — It  is  a  fiendish  spirit  to 
take  it  as  torment  when  men  receive  benefits  from 
Christ  and  His  people. — 0  how  many  are  in  a  spirit- 
ual sense  possessed  by  a  devil !  so  many  ruling  sins, 
so  many  unclean  spirits. — That  the  devil  desired  to 
abide  in  that  country,  was,  doubtless,  because  there 
were  many  Jews  there  who  had  fallen  from  their 


Judaism.  (For,  as  Josephus  tells  us,  this  district 
was  full  ^AAr]v(t6vTtcv.)  Eph.  vi.  12;  1  Pet.  v.  8. — 
The  devil  is  in  truth  a  poor  spirit ;  he  has  nothing 
of  his  own,  and  is  driven  hither  and  thither  by  the 
glorious  power  of  God. — Majus  : — The  children  of 
God  should  have  no  fear  of  the  devil,  or  of  wizards, 
or  of  any  other  creatures  of  Satan. — If  God  be  for 
us,  who  can  be  against  us?  Rom.  viii.  3L — It  is 
better  that  earthly  creatures  should  perish,  than  that 
a  child  of  God  should  be  kept  from  salvation. — 
God's  goodness  may  be  discerned  not  only  in  mani- 
fest kindnesses,  but  also  in  misfortunes. — In  rude 
and  earthly  hearts  God's  wonders  excite  only  fear 
and  fiight. — Quesnel  : — He  who  loves  this  world's 
goods  will  not  have  Christ  long  in  his  heart. — The 
converted  soul  longs  to  be  with  Jesus. — Canstein  : 
— God  uses  every  one  as  His  wisdom  sees  will  best 
subserve  the  interests  of  His  kingdom. — Quesnel  : 
— The  grace  of  conversion  is  a  talent  which  must  be 
put  out  to  interest,  partly  in  spreading  abroad  God's 
grace  and  mercy,  partly  in  edifying  others  in  salva- 
tion,— OsiANDER : — God  sends  preachers  for  a  season 
even  to  the  unthankful. — Wonder  the  first  step  to 
faith  in  Jesus. 

Gerlach: — The  manifold  misuse  of  the  name 
of  God  among  wicked  men  shows  the  falseness  (K 
the  early  notion  that  the  devil  could  not  utter  it. 
(Yet  this  notion  contains,  in  a  mythical  form,  a  secret 
truth,  which  appears  in  the  declaration  that  no  man 
can  call  Jesus  Lord  but  by  the  Holy  Spirit.) — 
Braune  : — We  see  the  same  thing  now  in  a  certain 
sense :  many  there  are  who  reject  Christ  or  repel 
Him,  in  the  secret  consciousness  or  fear  that  if  they 
obtain  His  help  they  will  have  to  suffer  mucli  iuter- 
ruption  of  their  ordinary  habits  of  life,  have  to  sub- 
mit to  many  things  unpalatable,  and  endure  many 
severe  sacrifices.— ^When  the  Christian  spirit  revives, 
there  are  many  who  would  have  it  shut  up  only  in 
the  minds  of  others,  or  who  would  bind  it  in  a  dead 
letter,  because  they  are  concerned  to  save  their  rm- 
righteous  possessions,  or  their  abused  rights,  or  their 
licentious  wickedness,  or  their  cowardly  idleness ; 
not  remembering  the  destruction  which  came  upon 
those  towns  forty  years  after  the  rejection  of  Christ, 
and  which  always  surely  comes  upon  the  same  sin, 
and  often  in  a  much  shorter  time. — We  must  frankly 
and  freely  acknowledge  the  salvation  of  God  and 
His  grace  in  Christ. — Schleiermacher  : — For  all  the 
perverse  anxiety  of  men,  who  set  not  before  them 
that  goal  of  union  with  God  which  Jesus  presents 
to  us, — who  indeed  live  under  rule,  but  not  that  of 
the  kingdom  of  God, — there  is  much  of  the  same 
recoil  from  Christ  as  that  of  the  demoniac ;  they  are 
not  in  the  way  to  reach  the  right  end,  any  more  than 
the  miserable  man  in  our  Gospel.  That  which  holds 
us  firm  to  Him  and  His  great  design,  is  the  im- 
mediate influence  of  the  nearness  of  Christ  the  Re- 
deemer, which  holds  our  minds  fast  in  a  firm  and 
established  order,  makes  our  steps  sure  in  this 
changeable  world,  and  directs  them  to  that  ultimate 
goal,  to  guide  men  to  which  He  came  into  the  world. 

GossNER : — He  (the  devil)  marked  that  he  was 
going  to  be  hunted  out,  and  therefore  he  cried.  So 
is  it  with  all  hypocrites. — They  saw  Jesus,  they  saw 
the  man,  they  saw  the  miracle  on  the  man  ;  but  their 
swine  they  saw  no  longer,  and  that  was  their  grief. 
— Bauer: — When  the  Lord  comes  to  demand  a 
sacrifice  from  them,  how  many  are  there  in  our  own 
day  who  rather,  that  being  the  case,  would  send  Him 
away  altogether ! 


CHAP,  V.  21-43. 


49 


6.  Conflict  of  Jesus  with  desponding  Unbelief  on  the  Sick-bed  and  Bed  of  Death ;  Healing  of  the  Woman 
with  the  Issue  of  Blood ;  Restoration  of  Jairus'  Daughter  ;  and  Triumph  of  Jesus  over  the  Healing 
Art,  and  the  Wbrld''s  Lamentations  for  the  Dead.     Vers.  21-43. 

(Parallels :  Matt.  ix.  1,  18-26 ;  Luke  viii.  40-56.) 

21  And  when  Jesus  was  passed  over  again  by  ship  unto  the  other  side,  much  people 

22  gathered  unto  him  ;  and  he  was  nigh  unto  the  sea.  And,  behold,'  there  cometh  one  of 
the  rulers  of  the  synagogue,  Jairus  by  name;  and  when  he  saw  him,  he  fell  at  his  feet, 

23  And  besought*  him  greatly,  saying,  My  little  daughter  lieth  at  the  point  of  death:  1 
pray  thee,  come  and  lay  thy  hands  on  her,  that  she  may  be  healed ;  and  she  shall  live. 

24  And   Jesus  went  with    him;    and   much   people    followed   him,   and   thronged   him. 
25,  26  And  a  certain  woman,*  which  had  an  issue  of  blood  twelve  years,  And  had  suffered 

many  things  of  many  physicians,  and  had  spent  all  that  she  had,  and  was  nothing  bet- 

27  tered,  but  rather  grew  worse,  "When  she  had  heard  of  Jesus,  came  in  the  press  behind, 

28  and  touched  his  garment.     For  she  said,  If  I  may  touch  but  his  clothes,  I  shall  be  whole. 

29  And  straightway  the  fountain  of  her  blood  was  dried  up ;  and  she  felt  in  her  body  that 

30  she  was  healed  of  that  plague  [scourge].  And  Jesus,  immediately  knowing  [having 
known]  in  himself  that  virtue  had  gone  out  of  him,  turned  him  about  in  the  press,  and 

31  said.  Who  touched  my  clothes?     And  his  disciples  said  unto  him.  Thou  seest  the  multi- 

32  tude  thronging  thee,  and  sayest  thou,  Who  touched  me?     And  he  looked  round  about 

33  to  see  her  that  had  done  this  thing.  But  the  woman,  fearing  and  trembling,  knowing 
what  was  done  in*  her,  came  and  fell  down  before  him,  and  told  him   all  the   truth. 

34  And  he  said  unto  her.  Daughter,  thy  faith  hath  made  thee  whole ;  go  in  peace,  and  be 

35  whole  of  thy  plague  [scourge].  While  he  yet  spake,  there  came  from  the  ruler  of  the 
synagogue's  house  certain  which  said.  Thy  daughter  is  dead ;  why  troublest  thou  the 

36  Master  any  further?     As  soon  as  Jesus  heard^  the  word  that  was  spoken,  he  saith  unto 

37  the  ruler  of  the  synagogue.  Be  not  afraid,  only  believe.     And  he  suffered  no  man  to 

38  follow  him,  save  Peter,  and  James,  and  John  the  brother  of  James.  And  he  cometh® 
to  the  house  of  the  ruler  of  the  synagogue,  and  seeth  the  tumult,  and  them  that  wept 

39  and  wailed  greatly.     And  when  lie  was  come  in,  he  saith  unto  them.  Why  make  ye 

40  this  ado,  and  weep?  the  damsel  is  not  dead,  but  sleepeth.  And  they  laughed  him  to 
scorn  [jeered  him].  But  when  he  had  put  them  all  out,  he  taketh  the  father  and  the 
mother  of  the  daiusel,  and  them  that  were  with  him,  and  entereth  in  where  the  damsel 

41  was  lying.''     And  he  took  the  damsel  by  the  hand,  and  said  unto  her,  Talitha  cumi; 

42  which  is,  being  interpreted.  Damsel,  (I  say  unto  thee,)  arise.  And  straightway  the 
damsel  arose,  and  walked ;  for  she  was  of  the  age  of  twelve  years.     And  they  were 

43  astonished  with  a  great  astonishment.  And  he  charged  them  straitly  that  no  man 
should  know  it ;  and  commanded  that  something  should  be  given  her  to  eat. 

'  Ver.  22. — The  iSou  not  in  B.,  D.,  L.,  Vulfrate,  Versions,  Tischendorf,  Meyer  ;  bracketed  by  Lacbmann. 

^  Ver.  23. — The  Pi-esent  TrapaKaAei,  Tischcndorf,  after  A.,  C,  L. 

5  Ver.  23. — Tts  wantina;  in  A.,  B.,  C,  Vulgate,  Versions,  Lachmann,  Meyer. 

*  Ver.  33. — 'Ett'  wanting  in  B.,  C,  D.,  Syriac,  Coptic,  Tischendorf ;  bracketed  by  Lachmann. 

*  Ver.  36. — napaKoiiaas,  Tischendorf,  after  B.,  L.,  A. 

*  Ver.  38. — The  Plural  epxovrai  has  most  support,  viz. :  A.,  B.,  C,  D.,  P.,  Versions,  Lachmann,  Tischendorf. 

^  Ver.  40. — The  avaxeiij.evov  (Elzevir)  is  set  aside  by  Tischendorf,  after  B.,  D.,  L.,  Versions ;  bracketed  by  Lachmami. 


EXEGETICAL  AND  CRITICAL. 

See  on  the  parallels. — Mark  connects  the  return 
from  Gadara  with  the  narrative  of  the  first  raising  of 
the  dead,  in  accordance  with  his  own  principle  of  ar- 
rangement. According  to  the  more  exact  account 
of  Matthew,  we  must  place  in  the  interval  the  heal- 
ing of  the  paralytic,  the  calling  of  Matthew,  and  the 
offence  taken  by  the  Pharisees  and  John's  disciples 
at  Jesus'  eating  in  the  house  of  the  publican.  In 
his  presentation  of  the  events  that  now  follow,  we 
once  more  observe  the  exact  deUneation  of  Mark. 
Concerning  his  little  daughter  {duydrpLoi'),  the  father 
here  says  eVxaTwv  ^x^h  ^^^  ^^  ^^  appeal  which  an- 
uovmces  itself  at  once  by  an  iln.     In  the  account  of 


the  woman  with  an  issue,  Mark  makes  it  very  promi- 
nent that  she  had  suffered  much  from  many  phy- 
sicians, which  Luke,  the  physician,  much  more 
gently  intimates.  And  the  woman's  healing  is  em- 
phatically expressed :  The  fountain  of  her  blood  was 
dried  up  ;  she  felt  in  her  body  (in  her  feeling  of 
bodily  vigor)  that  she  was  delivered  from  her 
plague  (scourge).  He  does  not  (like  Luke)  ex- 
pressly mention  Peter  as  the  one  who  repUed  to  the 
Lord's  question  as  to  who  touched  Him,  "  Thou  seest 
the  multitude,"  etc.  ;  but  he  records  once  more  that 
Jesus  turned  and  looked  round  to  find  out  who  had 
done  this.  We  see  how  the  woman  comes  forward 
trembling  with  fear,  falls  down  before  the  Lord,  and 
confesses  all.  We  see  Jesus  separating  Himself,  with 
Jairus  and  the  three  elect  disciples,  from  the  multi- 


50 


THE  GOSPEL   ACCORDING  TO  MARK. 


tude,  in  order  to  go  into  the  house  of  death.  The 
tumult  of  the  lamentation  for  the  dead  is  here  vividly 
depicted.  He  defines  accurately  the  group  of  those 
who  enter ;  we  hear  the  original  Talitha  cumi ;  we 
see  the  damsel  at  once,  after  her  restoration,  arising 
and  walking,  as  she  was  able,  being  twelve  years  old ; 
and  hear  how  rigorously  Jesus  charged  the  people 
not  to  make  much  rumor  about  the  miracle  (which 
in  itself  could  not  be  concealed) ;  and  finally,  how 
He  commanded  that  they  should  give  the  maiden 
food.  Here  and  there  Luke,  and  here  and  there 
Matthew,  approximate  to  Mark's  description. 

Ver.  21.  He  ■was  nigh  unto  the  sea. — Meyer : 
"  Here  there  is  a  discrepancy  with  Matthew's  account, 
according  to  which  Jairus  entered  the  house  of 
Jesus  in  Capernaum."  But  it  was  neither  in  Jesus' 
house,  nor  in  that  of  the  pubhcan  Matthew ;  for  the 
transaction  with  the  Pharisees  and  the  disciples  of 
John  doubtless  took  place  after  the  meal  in  a  pubUc 
place.  Hence  there  is  no  discrepancy  in  the  nar- 
ratives. 

Ver.  23.  My  little  daughter. — (Tender  ex- 
pression of  the  troubled  fiither). — That  Thou 
may  est  come  {ha  eA&cbf  i-mSi^s). — The  on  and  the 
tVa  give  vivid  reahty  to  his  urgent  words ;  they  are 
to  be  referred  to  the  kneeUng  and  cry  for  help 
(7rapa«aA.e7).  Hence  there  is  nothing  to  be  supplied 
in  the  text. 

Ver.  2G.  Had  suffered  many  things  from 
many  physicians. — "  How  various  were  the  pre- 
scriptions of  Jewish  physicians  for  women  in  that 
case,  and  what  experiments  they  were  in  the  habit 
of  making,  see  in  Lightfoot,  p.  614."  Meyer.  Comp. 
also  the  article  Kranlcheiten  in  Winer.  "  She  prob- 
ably suffered  from  a  chronic  hemorrhage  in  the 
womb,  and  its  long  continuance  endangered  life." 
See  also  the  article  Reinigkeit.  "  Such  a  woman 
was,  according  to  Lev.  xv.  25,  through  the  whole 
time  unclean,  and  was  required,  after  the  evil  had 
passed  away,  to  bring  on  the  eighth  day  an  oflTcring 
for  purification."  On  the  strong  Oriental  abhorrence 
of  such  persons,  see  the  same  article. 

Ver.  28.  For  she  said, — thinking  in  audible 
words. — Touch  but  His  clothes. — That  the  more 
precise  "  hem  of  His  garment,"  occurring  in  Matthew 
and  Luke,  is  wanting  in  Mark,  gives  no  warrant  for 
conjectural  emendation. 

Ver.  29.  The  fountain  of  her  blood. — Not 
euphemistic  description  of  the  womb,  but  vivid  de- 
scription of  the  cause  of  the  evil ;  the  blood  being 
represented  as  flowing  from  a  fountain. — She  felt 
in  her  body. — Euth.  Zig. :  As  her  body  was  no 
longer  moistened,  etc.  But  here  there  is  something 
greater  signified :  she  experienced  the  healthy  feeling 
of  new  life. 

Ver.  30.  Virtue  had  gone  out  of  Him.' — 
Meyer  maintains  that  Jesus  perceived  the  flowing  of 
His  virtue  after  it  took  place  ;  a  simultaneous  know- 
ledge of  it  being  thought  at  variance  with  the  words. 
But,  on  the  contrary,  it  must  be  observed  that  the 
simultaneousness  of  the  knowledge  is  declared  in  the 
i-Tn-yvovs ;  first  by  the  eVi,  and  then  by  the  Aorist. 
The  opposite  explanation  might  be  made  to  favor  a 
magical  interpretation  of  the  event,  and  Strauss' 
criticism  upon  it.  Yet  Meyer  himself  refers  with  an 
emphatic  note  of  exclamation  to  Calovius :  "  Ca- 
lovius  quoted  the  passage  against  the  Calvinists : 
vim  divmani  carni  Christi  deroganicKy 

Ver.  38.  Them  that  -wept. — A  scene  of  Jewish 
ceremonial  lamentation  over  the  dead,  in  which  Marie 
omits  the  minstrels  (see  Matthew),  and  lays  less  stress 


than  Luke  upon  the  weeping  and  bewaihng,  but  only 
to  give  more  prominence  to  the  tumult  and  me- 
chanical hturgical  cries  (by  aXaKaCeiv).  On  the 
Jewish  lament  for  the  dead,  see  Grotius  on  MatiJiew, 
and  Winer's  article  Traver. 

Ver.  41.  Talitha  cumi,  i^a^ip  Nri"^bD. — 
Similar  original  Aramaic  words  occur  in  Mark,  ch. 
iii.  17;  vii.  11,  34;  xiv.  30. 

Ver.  42.  She  was  of  the  age  of  twelve 
years. — Reason  for  the  statement  that  she  arose 
and  walked  at  once.  Bengel :  Rcdiit  ad  statum, 
cetati  congruentem.  ' 

Ver.  43.  That  no  man  should  know  it. — 
That  is,  should  know  the  occurrence  in  its  precise 
characteristics,  viz.,  the  way  and  manner  of  the 
restoration  of  the  dead.  On  the  motive  of  this  pro- 
hibition, see  Meyer.* — That  something  should  be 
given  her  to  eat. — Theophylact :  That  the  raising 
might  not  be  regarded  as  only  an  appearance. 
Meyer :  In  order  to  show  that  the  child  was  not 
merely  deUvered  from  death,  but  from  sickness  also. 
Chiefly,  however,  because  she  was  in  need  of 
strengthening  by  food. 


DOCTEINAIi  AJSD  ETHICAL. 

1.  See  on  the  parallels. — The  touching  of  Christ's 
garment,  and  the  conscious  issuing  of  a  divine  virtue 
from  Him  as  the  result,  are  a  testimony  to  the  living 
unity  and  reciprocal  influence  of  the  divine  and 
human  natures  in  His  personal  consciousness ;  in 
which  the  human  nature  was  not  (as  the  old  dog- 
matics taught)  merely  in  a  passive  relation. 

2.  Two  miracles  of  healing  were  wrought  on  dis- 
eased women.  Otherwise,  they  are  mainly  male  suf- 
ferers who  are  adduced  as  examples  of  His  healing 
acts.  Not  that  other  instances  were  wanting ;  for 
the  very  first  healing  recorded  by  the  Evangelists 
took  place  on  a  woman,  Peter's  wife's  mother.  Luke 
mentions  some  women  who  were  dispossessed  of 
devils,  ch.  viii.  2.  But  the  deliverance  of  Mary 
Magdalene  from  seven  devils  we  regard,  after  the 
analogy  of  Matt.  xii.  45,  as  a  symbolical  expression 
of  an  essentially  great  conversion. — The  woman  with 
an  issue  of  blood,  the  dead  maiden :  progression  in 
the  manifestation  of  suffering  in  the  female  sex; 
That  the  former  had  been  afflicted  twelve  years  and 
the  latter  was  twelve  years  old,  was  a  coincidence 
from  which  rash  criticism  has  vainly  sought  to  ex- 
tract ground  of  suspicion. 

3.  We  term  this  narrative  a  history  of  victory 
over  despairing  unbelief.  Tiiis  appears  in  the  com- 
fortless wail  of  the  Jewish  lament  over  the  dead ;  in 
the  circumstance  that  the  people  around  the  dead 
maiden  laughed  at  the  Lord,  when  He  declared  that 
she  was  not  dead,  but  slept;  but  especially  in  the 
message  which  they  sent  to  the  ruler  of  the  sjTia- 
gogue.  Why  troublest  thou  the  Master  any  further  ? 
wherein  there  is  an  evident  tone  of  bitter  and  almost 
ironical  unbelief.  The  faith  of  Jairus  itself  appears, 
at  first,  as  only  a  fruit  of  distress.  Hence  it  was 
subjected  to  a  severe  test,  that  period  of  deep  anxiety 
during  Christ's  delay  while  He  cured  the  woman 
with  the  issue  of  blood.  The  weak  germ  of  Jairus' 
faith  was  encompassed  by  desponding  unbelief. 
Even  the  faith  of  the  sick  woman  struggles  with  the 
despondency  into  which  a  long  series  of  disappointed 

*  Meyer  makes  the  motive  to  bo,  a  desire  on  the  part  of 
Christ  to  repress  the  tondenoy  to  fanatical  expectations  and 
tumults  concerning  the  Messiah,  among  the  Jews. — Ed. 


1 


CHAP.  V.  21-43. 


51 


acts  of  trust  in  physicians  had  thrown  her.  She 
does  not  venture  to  bring  her  distress  publicly  before 
the  Lord's  notice ;  the  rather  as,  being  ceremonially 
unclean,  she  had  in  a  forbidden  manner  mingled 
with  the  crowd,  and  as  her  malady  was  of  such  a 
kind  as  shame  would  not  allow  her  to  speak  of. 
Hence  her  faith  must  be  brought  to  maturity  by  a 
public  confession,  even  as  that  of  Jairus  by  a  season 
of  delay. 

4.  As  Christ's  work  of  salvation  assumed  a  specific 
form  hi  many  acts  of  blessing  in  favor  of  the  male 
sex,  so  also  Christianity  has  wrought  immeasurable 
specific  benefits  for  the  female.  Here  we  see,  first, 
a  wretched  sick  woman,  lost  in  the  crowd ;  and 
Christ  dehvers  her  not  only  from  her  sickness,  but 
also  from  the  morbid  dread  and  fear  of  her  feminine 
consciousness.  Even  shame  required  redemption 
and  sanctification  by  the  Spirit  of  truth.  And  so  the 
fsmale  sex  has  been  redeemed  from  the  reproach  of 
inferiority,  impurity,  the  rude  contempt  of  man's 
prejudice,  and  the  ban  of  self-depreciation. 

5.  Reischl :  "  The  woman  was  afraid ;  partly 
ashamed  on  account  of  the  nature  of  her  malady, 
partly  disturbed  by  the  consciousness  of  impropriety, 
as  having,  while  Levitically  unclean,  mingled  with 
the  people,  and  even  touched  the  great  Teacher 
Himself"  In  the  last  point  she  forms  a  contrast  to 
the  leper,  whom  the  Lord  Himself  touched.  Under 
the  veil  of  diffidence,  however,  there  was  a  touch  of 
womanly  boldness,  which  was  excused  by  the  faith 
that  the  touching  of  Christ  would  heal  her. 

6.  "  Daughter,  be  of  good  courage,  thy  faith 
hath  saved  thee:  go  in  peace."  Thus  He  blessed  her 
in  the  same  manner  as  He  had  blessed  that  palsied 
man.  And  in  fact  we  must  connect  together  these 
two  petitioners  for  help,  in  order  that  we  may  see 
two  cliaracteristic  forms  of  faith  in  the  male  and  in 
the  female  contrasted.  Both  applicants  pressed 
through  with  confidence,  and  seized  their  deliverance 
almost  by  force :  the  man  did  it  in  man's  fashion, 
entering  through  the  roof  like  a  robber ;  the  woman 
in  woman's  fashion,  as  it  were,  like  a  female  thief. 
But  both  were  recognised  by  the  Lord,  as  showing 
the  pure  spirit  of  confidence."  (Lange's  Leben  Jesu, 
ii.  682.)  But  the  faith  of  this  woman  had  a  superadded 
conflict  to  maintain  with  her  tunorous  natural  feeling 
confronting  the  fearful  power  of  prejudice. 


HOMILETICAIi  AND  PEACTICAL. 

See  on  the  parallels. — The  miracles  of  Christ  a 
wonderful  connected  chain. — New  life  added  to  new 
life  in  the  way  of  Christ,  until  the  great  word  is  ful- 
filled. Behold,  I  make  all  things  new ! — Christ  at 
once  ready  to  help  tlie  man  who  comes  from  the 
powerful  party  of  His  opponents. — The  ruler  of  the 
synagogue  at  the  feet  of  Jesus ;  or,  the  victory  of 
the  Gospel  over  party  spirit. — The  triumph  of  Christ 
over  the  whole  domain  of  sickness  and  death,  a  sign 
also  of  His  supremacy  over  all  natural  means  of 
help  and  human  skill  in  healing. — Christ  the  Phy- 
sician of  physicians  (as  the  Preacher  of  preachers, 
the  Teacher  of  teachers,,  the  Judge  of  judges,  the 
Prince  of  kings). — Christ's  divine  power  the  sign  of 
salvation  to  all  the  despondency,  little  faith,  and  un- 
belief of  man. — Christ  in  our  history  the  conqueror 
of  all  hindrances  to  His  own  work  and  man's  faith. 
— The  woman  with  the  issue,  and  the  dead  maiden; 
or,  Christ  the  Helper  in  all  suffering,  whether  secret 
or  public. — Christ  the  Prince  of  salvation  in  the 


domain  of  secret  sorrows  and  silent  sighs. — Hearing 
and  answering  all  the  sighings  of  faith. — The  test  to 
which  the  faith  of  the  ruler  and  of  the  woman  was 
subjected:  1.  The  element  common  to  both:  they 
wore  wanting  in  the  full  surrender  of  trust.  Both 
must  be  set  free  from  fear  and  despondency.  2.  The 
difference :  the  spiritual  ruler  must  retire,  wait,  sub- 
mit, despair  of  all  signs  for  hope,  and  then  in  his  de- 
spair learn  to  believe.  He  scarcely  believed  in  the 
invigorator  of  the  sick,  and  now  He  must  believe  in 
the  awakener  of  the  dead.  He  must,  at  the  same 
time,  in  humility  yield  precedence  to  a  poor  unclean 
woman,  and  in  the  case  of  a  seeming  reUgious  im- 
propriety.— The  woman  must  come  forward  and  con- 
fess.— Even  amidst  the  pressure  of  thousands  the 
Lord  perceives  the  silent  and  gentle  touch  of  a  single 
believer. — Internal  union  with  Jesus  high  above  the 
external. — The  hastening  and  the  delaying  of  Jesus 
sublime  above  the  haste  and  delay  of  the  world. — 
Christ  purposed  here  to  effect,  not  the  heahng  of  the 
sick,  but  the  raising  of  the  dead. — Twice  (in  the 
history  of  Lazarus  too)  He  first  yielded  the  point  to 
death,  that  He  might  approve  Himself  afterwards  his 
conqueror. — With  the  Lord  the  spiritual  is  every- 
thing, and  the  edification  of  the  inner  life  the  great 
concern. — The  gradually  progressive  manifestation 
of  Christ's  power  in  raising  the  dead,  a  sign  and 
symbol  of  the  great  and  universal  resurrection. 

Starke  : — Quesnel  : — God  has  His  own  times 
and  seasons ;  He  delays  and  yet  helps.  Have  pa- 
tience, and  walk  in  the  way  He  marks. — Hedinger  : 
— Daring  wins. — Quesnel  : — Men  are  slow  to  do 
for  the  healing  of  the  soul  what  they  are  ready 
enough  to  do  for  the  cure  of  the  body. — Cramer  : — 
Medicines  are  not  to  be  despised,  Ecclus.  xxxviii.  1 ; 
but  God  does  not  always  see  fit  to  prosper  them. — 
To  use  them  is  not  displeasing  to  God,  but  ungodly 
trusting  in  them  is. — The  humility  of  tlie  woman. — 
Canstein  : — Shame  and  fear  would  keep  us  back 
from  Christ,  but  faith  presses  near  to  Him  with  a 
right  and  laudable  shamelessness. — Osiander: — In 
our  sickness  we  should  put  our  trust,  not  in  medicine, 
but  in  God. — Faith  is  stronger  than  all  earthly  med- 
icaments.— The  Lord  is  not  ignorant  what  benefits 
we  have  received  from  Him,  and  He  will  demand  an 
account  of  all  the  good  deeds  He  has  done  to  us. — 
Bibl.  Wirt. : — Tempted  souls  think  that  God  takes 
no  care  of  them,  but  He  faithfully  remembers  their 
case ;  the  deeper  they  are  in  misery,  the  more  gra- 
ciously does  His  compassionate  eye  rest  upon  them. — 
Canstein  : — To  acknowledge  our  own  weakness  and 
God's  power,  is  to  speak  the  truth  indeed. — What 
God  has  done  for  us  in  secret  we  should  pubhcly 
speak  of  to  His  glory. — Go  in  peace. — Hedinger  : — 
Reason  despairs  at  sight  of  death. — In  perfect  faith 
there  is  no  fear. — Quesnel  : — Let  us  learn  from 
Christ  to  confide  only  to  a  few  elect  ones  the  works 
of  God  which  we  have  to  do,  that  those  works  may  not 
be  thwarted. — To  sorrow  in  secret  over  our  dead  is 
Christian,  but  to  howl  and  cry  is  heathenish. — He- 
dinger : — God's  wonderful  works  must  have  devout 
and  attentive  witnesses :  away  with  tumult ! — Nova 
Bibl.  Tub. : — Why  do  ye  mourn,  ye  parents,  over 
the  departure  of  your  children  ?  Jesus  will  one  day 
lay  His  mighty  hand  upon  them,  raise  them,  and 
give  them  back  to  you. 

Lisco  : — The  question  of  our  Lord  was  designed 
to  free  the  woman  from  her  false  fear  of  man. — The 
delay  of  help,  and  the  message,  were  severe  tests  of 
Jairus'  faith ;  but  the  healing  of  the  woman  strength- 
ened his  faith  again,  as  did  the  word  of  Jesus,  ver. 


52 


THE  GOSPEL  ACCORDING  TO   MARK. 


36. — Braune  : — The  urgency  and  continuance  of  her 
malady,  the  vanity  of  all  human  help,  the  lack  of 
substance,  were  three  steps  which  brought  the  sick 
woman  to  faith ;  and  the  feeblest  cries  of  the  be- 
lieving heart  were  understood  by  her  Lord. — The 
Jews  received  this  custom  of  lamentation  from  the 
Romans  [Qy. :  see  Jer.  ix.  17].  This  purchased 
grief  was  intended  to  make  the  occasion  of  death 
important,  to  distribute  the  impressions  of  sorrow 
over  many,  and  lighten  the  grief  of  the  friends. 
Thus  it  was  mere  heathenish  vanity. — Schleier- 
macher:— The  more  mighty  love  is  in  those  who 
can  help  others,  and,  on  the  other  hand,  the  more 
longing  and  trust  there  is  in  those  who  need  help, 
the  more  good  will  be  the  result  in  the  particular 
case,  though  we  may  not  be  able  to  show  how,  and 
the  beginnings  of  cause  and  effect  may  be  concealed 
from  us. — It  is  always  the  case  that  from  those  whom 


God  has  called  to  do  good,  many  influences  proceed 
which  they  themselves  do  not  in  the  special  cases 
know  of.  But  how  much  more  efficacious  would 
charity  be,  if  those  from  whom  the  influences  pro- 
ceed did  not  think  so  much  about  those  which  they 
themselves  receive  ! — How  important  it  is  for  the 
general  order  of  the  community  that  we  should  not 
neglect  our  own  individual  personal  relations ! — 
Christendom  has  now  still  to  press  through  the  world 
violently  with  its  blessings. — Although  the  power  of 
Christ  is  continually  entering  more  and  more  into 
the  order  of  nature,  yet  that  which  Christianity  has 
wrought  in  the  world  from  its  beginning  is  the  great- 
est miiacle  that  we  know  ;  but  we  must  be  careful 
to  distinguish  from  it  the  internal  miracle,  which 
only  those  see  who  live  in  internal  fellowship  with 
the  Redeemer. — Bauer  : — Mark  how  He  does  not 
break  the  bruised  reed,  or  quench  the  smoking  flax  ! 


1.  The  Lord's  Conflict  with  the  envious  Unbelief  of  His  own  City;  His  Triumph  over  Human  Prejudice  ; 

His  Return  to  the  Mountain-Villages.     Ch.  VI.  1-6. 

(Parallels :  Matt.  xiii.  54-58 ;  Luke  iv.  14-30.) 

1  And  lie  went  out  from  thence,  and  came'  into  his  own  country;  and  his  disciples 

2  follow  him.  And  when  the  sabbath  day  was  come,  he  began  to  teach  in  the  synagogue  : 
and  many  hearing  him  were  astonished,  saying.  From  whence  hath  this  man  these 
thino'S  ?  and  what  wisdom  is  this  which  is  given  unto  him,  that  even  such  mighty  works 

3  are  wrought^  by  his  hands?  Is  not  this  the  carpenter,  the  son  of  Mary,  the  brother 
of  James,  and  Joses,^  and  of  Juda,  and  Simon  ?  and  are  not  his  sisters  here  with  us  ? 

4  And  they  were  offended  at  him.     But  Jesus  said  unto  them,  A  prophet  is  not  without 

5  honour,  but  in  his  own  country,  and  among  his  own  kin,  and  in  his  own  house.  And 
he  could  there  do  no  mighty  Avork,  save  that  he  laid  his  hands  upon  a  few  sick  folk, 

6  and  healed  them.  And  he  marvelled  because  of  their  unbelief.  And  he  went  round 
about  the  villages,  teaching. 

1  Ver.  1.— Tischendorf,  epxerai,  afterB.,  C,  L.,  A.  ■,     .    -,     ^ 

2  Ver  2  — Codd  C.*,  D.,  K.,  'iva.  yivtovTai. ;  B.,  L.,  yivofj.ivai,  whach  Tischendort  adopts. 

3  Ver!  3!— Codd.  B.,  D.,  X,.,  Versions,  Lachmann,  Tischendorf,  read  'luxr^Tos;  the  reading  lfc)OT)<fr  occurs  in  some  cur- 
sive MSS. 

sympathy  and  regard  on  the  part  of  His  former 
fellow-citizens.  He  retreated  back  into  the  surround- 
ing moimtain-villages.  It  was  the  time  (in  the  first 
year  of  His  ministry)  when  He  had  accomplished 
the  itineration  of  the  mountains  in  the  first  Galilean 
journey,  as  also  the  second  Galilean  voyage  over  the 
sea  to  the  farther  bank ;  and  when  He  was  on  the 
point  of  travelling  over  the  towns  of  the  valley  of 
Southern  Galilee,  in  the  direction  of  Jerusalem.  As 
He  would  confirm  and  corroborate  this  tliird  and 
last  Gahlean  preaching-journey  by  sending  out  the 
Twelve,  a  retreat  into  the  mountains,  and  especially 
to  a  particular  mountain,  was  fixed  upon  to  precede. 
And  He  most  probably  took  this  occasion  of  visiting 
the  district  of  Nazareth. 

Ver.  1.  And  He  went  out  from  thence. — 
Not  merely,  that  is,  "from  the  house  of  Jairus."^ 
From  this  time  forward,  He  ceased  to  have  His  abid- 
ing residence  in  Capernaum,  although  He  still  as- 
sembled His  disciples  around  Him  there  on  passing 
occasions.  After  the  first  conflict  in  Nazareth,  He 
went  down  to  Capernaum ;  He  now  designedly  aban- 
dons again  His  permanent  abode  in  Capernaum,  with- 


EXEGETICAIi  AND  CRITICAL. 

See  the  parallels  on  Matthew  and  Lulce. — As  to 
Nazareth,  consult  Robinson,  iii.  419 ;  Winer,  Real- 
lex.  ;  my  Lehcn  Jesu,  ii.  550.  Mark's  narrative  is 
not  only  identical  with  Matt.  xiii.  54  seq.  but  also 
in  its  leading  features  with  Luke  iv.  16,  as  is  mani- 
fest from  the  recurrence  of  the  question,  "  Is  not 
this  Joseph's  son?"  and  the  saying,  "Aprophet,^ 
etc.  Notwithstanding,  the  points  of  time  are  so  di- 
verse, and  have  such  an  interval  between  them,  that 
we  must,  following  Matthew  and  Mark,  assume  a 
second  and  later  appearance  in  Nazareth ;  one,  how- 
ever, which  was  only  transitional  and  brief,  inasmuch 
as  the  unbelief  of  the  people  of  Nazareth  remained 
the  same.  The  special  leatures  of  the  narrative 
seem  to  belong  mainly  to  the  former  of  the  two  oc- 
casions. But  how  can  a  second  visit  of  our  Lord  to 
Nazareth  be  conceivable,  after  he  had  been  once  re- 
jected tliere?  The  first  rejection  had  been  no  better 
than  a  tumult.  This  time  He  visits  His  own  city  in 
quietness,  and  for  His  own  repose,  after  the  decree 


to  kill  Him  had  gone  forth  from  the  Galilean  Phari-    out  formally  giving  up  His  residence  tliere. 


Bees.     But,    experiencing   the  same   utter   lack   of 


Ver.  2.    He  began  to  teach. — This  does  not 


CHAP.  VI.  1-6. 


53 


mean  His  first  entrance  and  its  result ;  it  rather  re- 
fers to  the  interruption  that  soon  followed. — That 
even  such  mighty  works  are  wrought  by  His 
hands. — The  'Iva  is  characteristic.  They  regard  the 
doctrine  of  Christ  merely  as  a  secret  doctrine,  which 
was  intended  to  be  the  medium  or  instrument  for  the 
ultimate  end  of  working  miracles.  And  they  envi- 
ously assume  that  this  mysterious  doctrine  must  have 
been  entrusted  to  him  by  some  one  in  a  suspicious 
manner.  Hence  the  emphasis  laid  upon  the  hands 
(laying  on  of  hands,  touching,  etc.),  as  the  method 
of  performing  the  miracle.  The  working  hands  of 
the  carpenter,  they  would  say  ;  as  appears  from  what 
comes  next. 

Ver.  3.  Is  not  this  the  carpenter  ? — Accord- 
ing to  the  custom  of  the  Jewish  people,  even  the 
Rabbis  learned  some  handicraft.  We  have  the  ex- 
ample of  the  Apostle  Paul:  see  Lightfoot,  Schottgen. 
But  Justin  Martyr  (contr.  Tryph.)  has  the  tradition, 
that  Jesus  made  ploughs  and  the  like.  "  Whether 
with  an  ideal  allusion,  so  that  they  became  in  His 
hands  symbols,  as  Lange  {Lehen  Jesu,  ii.  p.  154) 
thinks,  may  very  properly  be  left  to  fancy."  Meyer. 
That  Jesus  regarded  with  a  symbohzing  mind  and 
interpretation  the  toil  of  the  fisherman,  the  fall  of 
the  sparrow  from  the  housetop,  the  play  of  the 
children  in  the  market-place — all  this  is  not  matter 
of  mere  fancy.  But  there  is  a  kind  of  fancy,  which 
men  call  inductive  proof.  It  is  represented,  further, 
as  a  mere  airy  and  baseless  notion,  to  suppose  that 
the  brethren  of  Jesus  would  hardly  have  suffered 
Him  to  work  much,  because  they  saw  in  Hun  the 
glory  of  Israel.  And  yet  it  is  not  an  airy  and  base- 
less notion,  that  His  brethren  early  sought  to  deliver 
Him  from  the  machinations  of  His  enemies.  What 
really  deserves  to  be  called  fancy  in  the  theological 
domain,  is  that  aggregation  of  myth  and  anecdote 
which  the  scholastic  learning  of  tlie  present  day  so 
much  abounds  in. 

No  dogmatic  importance  can  be  attached  (with 
Bauer  and  others)  to  the  omission  of  "  the  carpen- 
ter's son"  which  Matthew  has ;  since  the  expres- 
sion, "  the  carpenter,"  is  only  a  stronger  declaration 
of  the  same  thing.  But  the  former  expression  would 
not  occur  to  the  people  of  Nazareth,  since  they 
spoke  from  recent  observation  or  past  remembrances. 
In  this  way,  the  position  of  Jesus  was  referred  back  to, 
or  identified  with,  Joseph's.  And  it  is  obvious  to  sup- 
pose that  Joseph  had  long  before  (between  the  twelfth 
year  and  the  thirtieth  of  the  Lord's  life)  gone  off  the 
scene.  As  t4ktwv  has  primarily  a  general  meaning, 
and  signifies  any  artisan,  some,  Ibllowing  Justin, 
have  thought  it  signified  here  a  maker  of  carriages, 
etc. ;  while  others  have  interpreted  into  "  smith." 
But  smith  in  the  New  Testament  is  6  xaA.Keu5,  and 
TiKTCiiv  is  specifically  a  faber  lignarius.  Whether 
workmanship  in  wood  was  distributed  into  various 
kinds  of  handiwork,  is  a  question  not  settled. — The 
brother  of  James. — As  to  the  brethren  of  the 
Lord,  comp.  on  Matthew.  The  apocryphal  tradition 
adds  to  the  four  brethren,  two  sisters  of  our  Lord : 
Esther  and  Tamar  or  Martha.  Romanist  expositors 
have,  without  reason,  or  for  reasons  well  known, 
made  these  the  sisters  of  His  mother.  ITlese  sis- 
ters seem  to  have  been  married  in  Nazareth ;  and 
therefore  did  not  accompany  the  migration  of  Mary's 
family  to  Capernaum. 

Ver.  4.  Among  his  own  kin. — Naturally,  the 
immediate  dependants  and  followers  of  Jesus  stood 
related  in  manifold  ways  to  the  people  of  Nazareth. 
Christ  does  not  say  that  His  own  house  remained 


unbelieving,  in  the  common  sense  of  the  term.  But 
that  there  were  restrictions  of  faith  to  be  overcome 
even  in  this  circle,  springing  from  too  great  famil- 
iarity, is  proved  not  only  by  the  history  of  the  Lord's 
brethren,  but  also  by  that  of  His  mother. 


DOCTRINAL  AND  ETHICAX. 

1.  See  on  Matthew. — This  narrative  exhibits  to  us 
the  narrow,  petty,  bigoted,  envious  unbeUef,  which 
was  unable  to  apprehend  and  understand  the  Divinely 
great  in  its  human  nearness  and  familiarity ;  and  this 
makes  the  section  a  most  striking  example  of  unbe- 
lief, as  it  confronts  and  embarrasses  the  Lord.  It  is 
the  unconscious  self-condemnation  and  self-contempt 
of  the  spirit  which,  alienated  from  God,  and  sunk 
into  the  lowest  level,  cannot  appreciate  the  prophet 
that  has  arisen  in  its  o^vn  city.  In  our  Lord's  expe- 
rience of  this  kind  of  unbelief, — to  which  a  prophet 
is  nowhere  less  esteemed  than  in  his  own  country, 
and  among  his  own  kin, — we  have  fore-written  for  us 
a  long  chapter  of  the  history  of  the  world  and  of 
the  Church.  The  history  of  Monophysitism,  on  the 
one  hand,  and  of  Nestorianism  and  Rationalism,  on 
the  other,  may  be  referred  to  this  principle.  The 
prejudice  of  the  base  nature,  that  out  of  Nazareth, 
in  the  immediate  neighborhood,  from  our  own  home, 
and  finally  out  of  humanity  itself,  nothing  good  can 
come,  led  to  all  those  systems  in  succession  which, 
on  the  one  hand,  dehumanize  the  God-man,  and,  on 
the  other,  undeify  Him.  But  when  we  say  that 
Christ  celebrated  His  triumph  over  this  unbelief  of 
envious  prejudice  and  of  human  self-depreciation, 
we  do  not  thereby  assert  that  He  removed  that  un- 
belief in  anything  like  a  magical  manner.  He  tri- 
umphed over  it  ratiier  by  leaving  it  alone,  by  going 
on  His  way,  and  by  performing  His  miracles  in  the 
neighborhood  around.  He  drew  round  the  pestilent 
prejudice  a  circle  of  divine  manifestations,  like  a  be- 
sieger. The  honor  paid  to  the  Divine,  which  from 
all  sides  reacts  upon  this  centre  of  prejudice,  and 
leads  back  the  homeborn,  with  acclamation  and 
celebrity  on  all  hands,  to  his  home  again — that  is 
His  final  triumph  over  Nazareth,  over  Judaism,  over 
humanity. 

2.  And  He  could  there. — This  does  not  ex- 
press inability  in  itself ;  but,  as  Theophylact  rightly 
observed,  it  indicates  the  absence  of  the  ethical  con- 
ditions on  which  the  miracles  of  Jesus  depended. 
His  miraculous  power  was  not  magical ;  but  an  ethi- 
cal influence  which  required  and  presupposed  faith. 
It  is  true  that  Christ  also  creates  faith ;  but  then 
that  presupposes  the  felt  need  of  faith.  It  is  true 
that  He  excites  that  feeling  also  ;  but  then  that  pre- 
supposes susceptibility,  and  the  capacity  of  recep- 
tion. And  if  this  hkewise  is  awakened  by  Him,  it 
further  presupposes  sincerity,  and  a  certain  devotion 
which  could  not  become  hardened  through  evil 
motives  into  the  always  evil  act  of  the  heart  of  un- 
belief. The  Evangelist  further  shows  us  that  Jesus 
wrought  miracles,  even  in  this  circle,  according  to 
the  slender  measure  of  faitb  there  was  ;  for  he  adds 
the  observation,  that  He  laid  His  hands  upon  a  few 
sick  folk,  and  healed  them.  Thus,  he  distinguishes 
from  these  lower  miraculous  works,  the  great  mani- 
festations of  His  wonder-working  power ;  these  latter 
could  have  and  should  have  no  demonstiation  imder 
such  circumstances.  The  condition  on  which  the 
miraculous  power  of  Christ  was  suspended  was  the 
reflection  and  copy  of  the  conditions  upon  which  the 


54 


THE   GOSPEL  ACCORDING  TO  MARK. 


divine  omnipotence,  in  love  wisdom  and  righteous- 
ness, deals  with  the  freedom  of  the  world  of  spirits. 

3.  And  He  marvelled. — Fritzsche:  ^^  idav/j.a(oi' 
(they  wondered  at  Him,  on  account  of  their  unbe- 
lief), following  only  two  cursive  MSS. :  manifest  error 
of  copyist."  Meyer :  Stress  has  with  great  propriety 
been  laid  upon  the  contrast  between  the  wondering 
of  our  Lord  at  the  faith  of  the  Gentile  centurion, 
and  His  wondering  at  the  unbelief  of  His  own 
countrymen,  who  had  so  long  been  witnesses  of  His 
divine  Hfe.  Jesus  does  not  marvel  at  other  human 
things  generally ;  but  He  does  marvel,  on  the  one 
hand,  at  faith,  when  it  overcomes  in  its  grandeur  all 
human  traditional  hindrances,  and,  on  the  other,  at 
unbelief,  when  it  can,  in  the  face  of  multitudes  of 
divine  manifestations,  and  under  the  daily  view  of 
the  opened  heavens,  harden  itself  into  the  pitiful  ac- 
ceptance of  dead  traditional  prejudices.  The  former 
wondering  might,  humanly  speaking,  elevate  and 
strengthen  Himself ;  the  latter,  on  the  other  hand, 
grieve  and  restrain  His  divine  Spirit.  He  hastens 
away  from  the  sphere  of  such  spiritual  evils,  that  He 
may  in  the  distance  unloose  those  spiritual  breezes 
that  shall  dissipate  them  all.  The  Accusative  (Sio 
tV),  "on  account  of  their  unbelief,"  makes  His 
astonishment  all  the  more  emphatic.  It  was  hard 
for  Him  to  reconcile  Himself  to  this  seemingly  un- 
conquerable dulness  and  limitation. 

4.  The  history  of  Nazareth  has  been  repeated  on 
a  large  scale  in  the  history  of  Israel.  Israel,  as  a 
whole,  also  made  the  nearness  of  Jesus,  His  external 
"not  being  afar  off,"  an  occasion  of  unbelief  and  fall. 
This  temptation,  resulting  from  the  constant  behold- 
ing of  the  Holy  One  with  common  eyes,  was  pointed 
to  in  Deut.  xxx.  14,  according  to  Paul's  interpreta- 
tion of  it  in  Rom.  x.  8.  It  is  the  temptation  which 
besets  the  intimates  and  fellow-citizens  of  chosen 
spirits  and  great  geniuses  ;  which  besets  theologians 
in  the  daily  study  and  service  of  the  truths  of  rev- 
elation, ministers  in  their  commerce  with  the  ordi- 
nances of  grace,  and  all  the  lesser  officers  of  the 
house  of  God  in  their  habitual  contact  with  the  ex- 
ternals of  divine  things.  It  is  the  temptation  also 
of  ancient  towns  and  churches,  which  have  enjoyed 
exalted  privileges,  and  indeed  of  the  whole  Church 
itself  "  When  the  Son  of  man  cometh,  shall  He 
find  faith  on  the  earth  ?  " 


HOMILETICAL  AND  PRACTICAL. 

See  on  the  parallel  passages  of  Matthew  and 
Luke. — Jesus  was  renounced  by  His  own  city,  both 
at  the  beginning  and  at  the  end  of  His  Galilean 
labors  :  or,  the  stifiheckedness  of  prejudice,  which  is 
bound  to  the  lower  and  earthly  sense  by  a  thousand 
bonds  (envy,  cowardice,  indolence,  self-delusion,  dis- 
sipation, slavish  sympatliies  and  antipathies,  etc.). 
— How  far  was  Jesus  actually  of  Nazareth,  how  far 
not  ? — No  man  is  altogether  of  the  place  where  he 
was  bom  or  brought  up :  1.  He  is  so  in  his  deri- 
vation, but  not  in  his  individuaUty ;  2.  he  is  so  in  his 
outward  lot,  but  not  in  his  personal  endowments ;  3. 
he  is  so  in  liis  extei-nal  training,  but  not  in  his  inter- 
nal education;  4.  he  is  so  in  his  human  relationship 
and  acquaintance,  but  not  in  his  higliest  relations  ;  5. 
he  is  so  in  the  petty  events  of  life,  but  not  in  his 
greater  fortunes  ;  (5.  he  is  so  in  his  immediate  calling, 
not  in  his  highest  vocation  and  destiny. — Christ  an 
ahen,  and  yet  at  home,  in  His  own  city;  both  in  an 
infinite  measure :  every  man  the  same  in  his  own  de- 


gree.— The  error  of  the  men  of  Nazareth  concerning 
the  coming  of  Christ:  1.  They  forgot  that  He  was 
of  Bethlehem ;  2.  they  did  not  know  that  He  was 
from  heaven. — The  double  origin  and  the  double 
home  of  Christ :  1.  An  original  contrast  in  Him ;  2. 
an  analogous  contrast  in  every  man's  life  below. — 
How  Christ  victoriously  contends  « ith  the  unbelief 
of  prejudice  among  His  own  countrymen :  1 .  Pre- 
judice everywhere  opposes  Him ;  and  that,  a.  in  an 
impure  and  gross  apprehension  of  His  dignity,  as  of 
a  magical  secret  doctrine  and  art ;  b.  in  the  reckon- 
ing up  of  all  His  earthly  relationships,  in  order  to 
urge  them  to  the  disparagement  of  His  heavenly 
dignity ;  c.  in  a  slavish  community  of  envious  and 
low  judgment  upon  His  life.  2.  How  the  Lord  lays 
hold  of  and  overcomes  this  prejudice  :  a.  lie  refers 
it  all  to  a  universal  fact,  which  they  might  afterwards 
reflect  upon  (a  prophet  is  not  without  honor,  etc.) ; 

b.  He  does  not  forget,  but  heals,  the  few  who  needed 
and  were  susceptible  of  help  among  His  scorners  ; 

c.  He  gathers  up  His  influences,  and  withdraws  ;  d. 
and  He  causes  the  light  of  His  presence  to  shine 
brightly  throughout  the  whole  district  around. — How 
the  Lord  surrounds  the  places  which  exhibit  a  cor- 
rupted prejudice  against  Him  with  the  fiery  circles 
of  His  divine  deeds,  in  order  to  subdue  them. — The 
Lord's  not  being  able  in  Nazareth,  an  expression  of 
the  divine  freedom  as  over  against  the  abuse  of 
human  freedom. — The  Lord's  impotence  a  testimony 
to  His  perfect  power  and  ability:  1.  Of  the  divine 
power  of  His  love  (patience) ;  2.  of  the  divine  skill 
of  His  love  (wisdom). — The  sacred  conditionality  and 
free  self-limiting  power  of  Christ. — The  omnipotence 
of  God  is  not  lessened,  but  glorified  as  spiritual 
power,  by  the  fact  that  it  conditions  itself  in  love, 
wisdom,  and  righteousness. — To  the  man  who  had 
lost  himself,  and  become  to  himself  an  object  of 
contempt,  the  Lord  brings  back  again  his  life. — 
Christ  is  both  far  off  and  nigh  at  hand,  in  order  to 
overcome  the  stolid,  careless  minds  of  those  who  are 
bent  on  this  world. — Christ's  retirement  among  the 
villages ;  or,  the  loftiness  of  the  Gospel  in  its  hu- 
mility.— Christ's  own  city,  the  old  and  the  new  :  1. 
Poor  Nazareth,  which  rejects  Him  ;  2.  the  great  city 
of  God  in  heaven  and  upon  earth,  in  ten  thousand 
places,  which  glorifies  Him. — Nazareth  a  symbol  of 
multitudes  of  streets  and  places  rendered  desolate 
by  spiritual  guilt. — How  the  Lord's  love  with  holy 
tenderness  encircles  His  poor  laud  and  people. 

Starke  :  —  Majus  :  —  The  unreasonableness  and 
wickedness  of  our  countrymen  should  never  restrain 
us  in  the  performance  of  our  duty,  or  cause  us  to 
forget  any  of  our  obhgations  to  them. — Nov.  MM. 
Tub. : — Birth,  lineage,  and  descent  are  far  from  mak- 
ing a  man  a  Christian ;  they  often  i-ather,  on  account 
of  prejudices,  are  the  greatest  hindrances  to  Chris- 
tianity.— Ql'esnel  : — Wicked  men  often  admire  and 
magnify  gifted  preachers ;  but  they  are  never  with- 
out some  excuse  or  other  for  not  obeying  their  in- 
structions.— It  is  common  enough  for  those  who 
would  defeat  the  force  of  a  sermon,  to  exalt  them- 
selves above  the  preacher. — When  we  entertain  our- 
selves with  a  thousand  strange  matters  that  have  no 
connection  with  spiritual  profit,  the  power  of  the  di- 
vine word  is  lost. — Canstein  : — He  who  built  heaven 
and  earth  became,  in  His  hmnbled  condition  upon 
Ciirth,  a  carpenter. — Christ  honored  and  sanctified  • 
all  honorable  human  Cinployracnts  and  handiwork. —  j 
QuESXEi. : — Christ's  humiliation  has  been  to  many' 
a  stone  of  stumbling  and  an  occasion  of  falling ; ' 
while  it  was  most  essentially  necessary  to  our  external  j 


CHAP.  VI.  '7-13. 


55 


exaltation.— Hedinger: — What  is  there  that  can 
grieve  the  Christian  teacher  beyond  contempt  and 
evil  fruits  ?— Christ's  example  is  a  most  mighty  con- 
eolation.— iVbva  Bibl.  Tub.  .-—Thou  complainest  that 
God  saves  thee  not,  and  dost  not  reflect  that  thou 
thyself  hast  bound  His  hands.— Quesnel  :— The  un- 
belief of  a  whole  people  does  not  hinder  the  mercy 
of  God  from  extending  to  the  small  number  of  the 
righteous  who  are  found  amongst  them. — Braune  :— 
Faith,  which  in  its  nature  is  receptive  love,  alone 
makes  us  partakers  of  the  grace  of  God,  which  is 
imparting  love. 

Schleiermacher  :— We  find  this  (that  a  prophet 
is  -without  honor  in  his  own  country)  true  among 
men,  even  as  we  sometimes  find  the  contrary  of  it 


true.  When  any  one  is  distinguished  beyond  others 
in  any  particular,  his  fellow-townsmen  take  pride  in 
him,  their  vanity  being  flattered.  Yet  the  contrary 
is  not  arbitrary,  but  usually  dependent  on  the  earlier 
or  later  period,  and  various  spiritual  or  worldly  in- 
fluences. (The  prophets  killed,  and  the  sepulchres 
of  the  prophets  garnished.) — Much  impressive  truth 
is  lost  upon  men,  because  they  do  not  so  much  re- 
gard the  matter  as  the  source  from  which  it  comes. 
— Christ  has  as  much  cause  to  marvel  at  the  unbelief 
of  the  present  time,  as  He  had  to  marvel  in  His  own 
time.  —  Gossner,  on  ver.  4  :  —  A  warning  to  all 
preachers  who  do  not  like  to  leave  their  own  home, 
kin,  and  country. — Nothing  more  outrages  God's 
goodness  than  unbelief  or  rejection  of  it. 


SIXTH    SECTION. 

CONFLICT  OF  JESUS  WITH  HEROD.  THE  CALL  AND  MISSION  OF  THE  TWELVE  APOS- 
TLES. THE  BEHEADING  OF  JOHN  THE  BAPTIST.  THE  WITHDRAWAL  OF  JESUS 
INTO  THE  WILDERNESS,  AND  THE  MIRACULOUS  FEEDING  OF  THE  FIVE   THOUSAND. 

Ohaptek  VI.  7-44. 


1.  ITie  Calling  and  Mission  of  the  Twelve.     Cn.  VI.  'Z-IS. 
(Parallels :  Matt.  x.  1,  7,  9-11,  13  ;  Luke  ix.  1-6.) 

7  And  he  called  unto  him  the  twelve,  and  began  to  send  them  forth  by  two  and  two ; 

8  and  o-ave  them  power  over  unclean  spirits;  And  commanded  them  that  they  should 
take  '^nothing  for  their  journey,  save  a  staff  only ;  no  scrip,  no  bread,  no  money  in  their 

9  10  purse  [girdle] :  But  be  shod  with  sandals;  and  not  put  on^  two  coats.     And  he  said 
'  unto  them,  In  what  place  soever  ye  enter  into  an  house,  there  abide  till  ye  depart  from 

11  that  place.  And  whosoever  shall  not  receive  you,  nor  hear  you,*  when  ye  depart  thence, 
shake  off  the  dust  under  your  feet  for  a  testimony  against  them.  Verily  I  say  unto 
you.  It  shall  be  more  tolerable  for  Sodom  and  Gomorrha  in  the  day  of  judgment  than 

12  13  for  that  city.     And  they  went  out,  and  preached  that  men  should  repent.     And 
'  they  cast  out  many  devils,  and  anointed  with  oil  many  that  were  sick,  and  healed  tJi.e7n. 

-The  best  readmg  is  evSuo-w^^  (A.,  C,  D.,  E.,  &c.),_  which  Griesbach,  Laohmann,  Tischendorf,  and  others 

esard  to 
from 

the  Twelve,  between  the  Sermon  on  the  Mount  and 
the  passage  to  Gadara  (the  second  Galilean  journey), 
was  only  as  yet  a  preparatory  vocation,  we  must 
make  a  distinction  between  a  general  separation  of 
the  narrower  circle  of  disciples  and  that  calling  of 
the  Twelve  on  the  mountain  which  briefly  preceded 
their  sending  forth  in  the  valley,  during  the  first  year 
of  Christ's  ministry.  Now  it  is  peculiar  to  Mark  that  he 
gives  prominence  only  to  the  most  essential  points 
of  the  mission  ;  that  he  records  it  as  the  beginning 
of  the  apostolical  missions  (ver.  7),  and  as  a  mission 
in  pairs  ;  that  he  lays  emphasis  exclusively  upon  the 
power  given  over  unclean  spirits  (not  that  of  healing 
the  sick),  in  harmony  with  his  fundamental  point  of 
view,  and  that  to  hun  this  involved  at  the  same  time 
the  preaching  of  the  kingdom ;  that  he  most  precisely 
c;ives  the  Lord's  injimctions  touching  their  staff,  their 
shoes,  and  their  clothing  ;  and  that  he  finally  makes 
allusion  to  the  anointing  the  sick  \vith  oil,  in  its  re- 
lation to  the  work  of  the  Apostles— here  mentioning 


iportance 
Matt.  £.  15. 


EXEGETICAL  AND  CRITICAL. 


1.  Compare  on  the  parallel  passages  of  Matt.  x. 
and  Luke  ix. — It  has  been  already  observed,  on  Mark 
iii.  13-19,  that  he  distinguishes  the  separation  of  the 
Twelve  from  their  first  mission :  Luke  does  the  same, 
while  Matthew  combines  their  call  and  mission  in 
one.  The  two  events  are  indeed  one,  as  Matthew 
records  them,  in  this  respect,  that  the  separation 
took  place  with  reference  to  an  appointment  of  duty 
which  then  immediately  impended.  But  they  are 
distinguished  by  this,  that  the  election  occurred  in 
the  solitude  of  the  mountain-range  (hence  Mark  and 
Luke  place  them  on  a  mountain,  the  latter  connect- 
ing with  the  event  the  Sermon  on  the  Mount; 
while  the  mission,  on  the  other  hand,  occurred  at  the 
beginning  of  the  third  preaching-journey,  on  which 
our  Lord  passed  through  the  sea-towns  of  Galilee,  as 
we  are  told  by  Matthew.    But,  since  the  calling  of 


56 


THE  GOSPEL  ACCORDING  TO  MARK. 


the  sick,  who  had  been  previously  omitted.  Mark's 
more  Umited  account  of  the  instructions  given  to  the 
Apostles  in  comparison  with  that  given  by  Matthew, 
is  to  be  explained  by  the  fact,  that  he  has  this  first 
mission  exclusively  in  view;  while  Matthew  com- 
bines it  with  all  subsequent  missions,  and  conse- 
quently presents  it  in  its  ideal  meaning. 

Ver.  8.  Save  a  staff  only. — Meyer  insists  that 
there  is  here  a  discrepancy  between  Mark,  on  the  one 
hand,  and  Matthew  and  Luke,  on  the  other — to  be 
explained,  as  it  regards  the  two  lat(,er,  by  exaggera- 
tion. (Comp.,  on  the  contrary,  Ebrard,  p.  382 ; 
Lange,  Lebcn  Jesto,  ii.  2,  p.  712.)  They  were  to  go 
forth  with  their  staif,  as  they  had  it  at  the  time  ;  but 
they  were  not  to  seek  one  carefully,  or  make  it  a 
condition  of  their  travelling.  And  thus  it  becomes 
no  more  in  Mark  than  a  rather  more  precise  state- 
ment of  the  meaning  of  Matthew  and  Luke.  The 
same  may  be  said  of  the  permission  to  take  sandals, 
in  opposition  to  the  prohibition  of  the  viroS-nnaTa, 
or  travelling  shoes  proper,  in  Matthew.  So  the  in- 
junction not  to  put  on  two  coats  (in  change),  is  only 
another  form  of  the  injunction  not  to  have  two  gar- 
ments. The  fundamental  idea  is  this,  that  they  were 
to  go  forth  with  the  slightest  provision,  and  in  de- 
pendence upon  being  provided  for  by  the  way. 
Gfrorer  and  Baur  see  in  Mark's  expressions  only  in- 
tentional quaUfications  and  softenings.  We  find  in 
them  no  other  than  a  more  express  view  of  their 
pilgrim-state,  burdened  with  the  least  possible  incum- 
brance, and  as  free  as  might  be  from  all  care. 

Ver.  11.  For  a  testimony  against  them. — 
As  a  symbolical,  but  to  an  Israelite  perfectly  intel- 
ligible, declaration,  that  they  were  excommunicated, 
— "  no  better  than  heathen." 

Ver.  12.  Preached,  that  men  should  repent 
(iVa). — They  not  only  preached  the  doctrine  of  re- 
pentance, amongst  other  articles  of  docti-ine ;  but 
their  whole  preaching  had  for  its  end  the  producing 
of  penitence,  and  change  of  mind. 

Ver.  13.  And  anointed  Tvith  oil. — Oil  was 
generally  a  very  important  medicament  among  the 
Orientals,  according  to  Lightfoot  and  others.  Here 
it  is  simply  a  symbolical  medium  of  the  miraculous 
work  ;  just  as  the  application  of  the  spittle  was  (ch. 
viii.  23 ;  John  ix.  6),  on  the  part  of  the  Lord  Him- 
self. Meyer  does  well  to  contend  against  the  sup- 
position that  the  oil  was  applied  as  a  natural  means 
of  cure  (Baur,  Weisse),  or  that  it  was  used  as  a  mere 
symbol  (Theophylact,  Beza,  etc.), — not  to  mention 
other  still  less  tenable  notions.  He  is  not  right, 
however,  in  altogether  detaching  the  symbolical 
significance  from  the  medium.  It  is  a  fact,  that  the 
Old  Testament  anointing  with  oil  preceded,  as  a 
symbol,  the  New  Testament  bestowment  of  the 
Spirit ;  and  that  it  re-appears  in  the  Catholic  church, 
where  the  real  impartation  of  the  Spirit  is  wanting. 
Hence,  it  may  be  assumed  that  for  the  disciples,  who 
could  not  like  the  Lord  Himself  awaken  faith,  it  was 
appropriate  to  appoint  such  a  medium  for  their  mira- 
culous power  as  would  be  at  the  same  time  a  sym- 
bolical sign  of  the  impartation  of  the  Spirit,  and  the 
energy  that  awakens  faith.  Thus  the  anointing  was 
a  symbol  of  the  bestowment  of  the  Spirit  as  the 
preliminary  condition  of  healing  ;  consequently,  not 
of  the  divine  mercy  (Theophylact),  the  healing  virtue 
of  which  was  symbolized  by  balsam,  or  of  the  divine 
regeneration  (Euthym.  Zigabenus),  the  symbol  of 
which  was  water.  The  anointing  with  oil,  which 
James  prescribed  to  the  elders  in  their  ministry  for 
the  sick  (ch.  v.  14),  appears,  on  the  other  hand,  to 


have  been  a  blending  of  the  natural  means  of  health 
with  the  saving  energy  of  prayer  as  symboUzed  by  it. 


DOCTRINAL  AND   ETHICAL. 

1.  See  on  the  parallel  passages  of  Matthew  and 
Luke. 

2.  7%c  sending  of  the  Apostles  by  two  and  two. 
— According  to  Grotius,  with  allusion  to  the  Old 
Testament  law  concerning  witnesses  ad  plenum  testi- 
mo7iii  fidem.  But  also  ibr  mutual  complement,  and 
encouragement,  and  strengthening.  We  have,  ac- 
cordingly, six  special  embassages  :  six  was  the  num- 
ber of  labor  and  toil.  The  twelve  missions  of  the 
individual  Apostles  were  as  yet  only  in  the  prospect. 

3.  We  need  only  suggest  here,  that  the  New 
Testament  anointing  with  oil — even  that  later  one 
which  James  prescribed  to  the  elders  in  their  care 
of  the  sick — forms  a  perfect  contrast  to  the  extreme 
unction  of  the  Romish  Church.  To  us,  this  eccle- 
siastical anointing  seems  no  other  than  an  uncon- 
scious admission,  on  the  part  of  the  ceremonial 
church,  that  it  had  yet  to  bestow  on  its  dying  member 
the  real  communication  of  the  Holy  Spirit,  whose 
type  the  oil  was. 


HOMILETICAL  AND  PKACTICAL. 

The  first  sending  of  the  Apostles  abroad  into  the 
world  may  also  be  hkened  to  the  little  seed-corn. — 
He  began  to  send :  the  end  of  His  sending  is  the 
end  of  the  world. — The  mission  of  the  Apostles  by 
two  and  two,  in  its  significance  for  the  Church :  1. 
As  to  ecclesiastical  office,  2.  as  to  the  people. — The 
blessing  of  the  mutual  help  of  laborers  in  the  king- 
dom of  God. — The  embarrassments,  dangers,  and 
disgraces  which  so  often  follow  a  too  early  isolation 
in  office,  and  in  the  rehgious  life  generally. — Chris- 
tianity in  fife  and  office  is  a  discipline  of  unenvying 
brotherly  love. — The  messengers  and  pilgrims  of 
Christ  not  without  needs,  but  without  anxious  needs. 
— The  world  loses,  amidst  its  external  equipments 
and  means  of  resource,  the  internal  end  of  life :  the 
servants  of  the  Gospel  obtain,  while  they  supremely 
regard  the  end,  all  the  other  equipments  and  re- 
sources.— The  destruction  of  the  kingdom  of  Satan, 
and  the  aboUtion  of  his  power,  is  the  great  task  of 
Christ's  servants,  after  the  example  and  in  the 
strength  of  their  Lord. — The  shaking  the  dust  from 
their  feet  is  in  its  kind  a  Christian  martyrdom  to 
the  disciples  of  Jesus  (a  testimony  in  suffering). — 
The  anointing  with  oil ;  or,  how  the  miracles  of  the 
kingdom  of  Christ  have  leaned  upon  the  marvellous 
powers  of  the  kingdom  of  nature. — The  kingdom  of 
the  Son  attaches  itself  to  the  kingdom  of  the  Father 
in  the  great  whole  as  well  as  in  individual  things. — 
Those  bound  by  Satan,  and  the  sick,  are  everlasting 
tokens  of  the  need  of  Christ  and  His  messengers. 

Starke  : — This  authorization  a  demonstration  of 
the  divinity  of  Christ. — The  ministers  of  the  Gospel 
should  be  one  and  united. — Quesnel  : — Ambition 
and  avarice  perilous  tlimgs  to  the  preacher  and  his 
Tjvork. — Osiander: — Ministers  should  be  satisfied, 
though  they  do  not  at  once  have  all  advantages  they 
could  desire,  and  things  at  their  will. — Gerlach  : — 
On  account  of  their  weakness,  the  Lord  does  not 
send  His  disciples  alone.  Laborers  in  the  Lord's 
harvest  should  look  round  for  helpers  in  their  work. 
— SciiLEiERMACUER : — The  Lord's  direction  in  regard 


CHAP.  VI.  14-29. 


57 


to  the  equipments  of  the  Apostles  no  literal  rule  [he 
refers  to  the  cloak  of  Paul,  2  Tim.  iv.  13],  but  a  rule 
of  wisdom. — If  the  provision  of  all  these  external 
things  is  so  great  as  to  rob  us  of  a  portion  of  our 


true  strength,  they  are  no  real  advantage,  but  tend 
rather  to  impair  our  usefulness  and  peace. — Bauer  : 
— They  were  not  to  act  as  if  they  thought  they 
might  force  men  to  hear.  • 


2.  Beheading  of  John  (lie  Baptist.     Vers.  14-29. 
(Parallels :  Matt.  xiv.  1-12  ;  Luke  ix.  7-9.) 

14  •  And  king  Herod  heard  of  him ;  (for  his  name  was  spread  abroad;)  and  he  said, 
That  John  the  Baptist  was  risen  from  the  dead,  and  therefore  mighty  works  do  show 

15  forth   themselves    [miraculous  powers  work]   in  him.     Others  said,  That  it  is  Elias, 

16  And  others  said.  That  it  is  a  prophet,  or  as  one  of  the  prophets.     But  when  Herod 

17  heard  thereof  he  said,  It  is  John,  whom  I  beheaded:'  he  is  risen  from  the  dead.  For 
Herod  himself  had  sent  forth  and  laid  hold  upon  John,  and  bound  him  in  prison  for 

18  Herodias'  sake,  his  brother  Philip's  wife;  for  he  had  married  her.     For  John  had  said 

19  unto  Herod,  It  is  not  lawful  for  thee  to  have  thy  brother's  wife.     Therefore  Herodias 

20  had  a  quarrel  against  him,  and  would  have  killed  him;  but  she  could  not:  For  Herod 
feared  John,  knowing  that  he  was  a  just  man  and  an  holy,  and  observed  [protected] 

21  him  ;  and  when  he  heard  him,  he  did  many  things,^  and  heard  him  gladly.  And  when 
a  convenient  [favorable]  day  was  come,  that  Herod,  on  his  birth-day,  made  a  supper  to 

22  his  lords,  high  captains,  and  chief  estates  of  Galilee :  And  when  the  daughter  of  the 
said  Herodias  came  in,  and  danced,  and  pleased  Herod,'  and  them  that  sat  with  him, 
the  king  said  unto  the  damsel.  Ask  of  me  whatsoever  thou  wilt,  and  I  will  give  it  thee, 

23  And  he  sware  unto  her.  Whatsoever  thou  slialt  ask  of  me,  I  will  give  it  thee,  unto  the 

24  half  of  my  kingdom.     And  she  went  forth,  and  said  unto  her  mother,  "What  shall  I 

25  ask?  And  she  said.  The  head  of  John  the  Baptist.  And  she  came  in  straightway 
with  haste  unto  the  king,  and  asked,  saying,  I  will  that  thou  give  me,  by  and  by  [im- 

26  mediately]  in  a  charger,  the  head  of  John  the  Baptist.  And  the  king  was  exceeding 
sorry ;  yet  for  his  oath's  sake,  and  for  their  sakes  which  sat  with  him,  he  would  not  re- 

27  ject  her.     And  immediately  the  king  sent  an  executioner,  and  commanded  his  head  to 

28  be  brought:   and  he  went  and  beheaded  him  in  the  prison.  And  brought  his  head  in  a 

29  charger,  and  gave  it  to  the  damsel;  and  the  damsel  gave  it  to  her  mother.  And  when 
his  disciples  heard  of  it,  they  came  and  took  up  his  cor^Dse,  and  laid  it  in  a  tomb. 

■  Ver.  16. — The  reading:  which  drops  itniv,  avroi  (B.,  D.,  L.,  A.,  &c.),  is  strongly  authenticated ;  hut  the  omission  is 
explained  here  by  the  similarity  of  oiiros  and  ainos. — The  omission  of  €k  veKpSiv  (Tischendorf,  after  B.,  D.,  L.,  A.)  is  not 
eufficiently  s-upported. 

^  Ver.  20.— The  reading  woAAa  iJTropei  ("  was  often  in  doubt ")  has  B.,  L.  in  its  favor.  So  Ewald  and  Meyer.  But  it 
is  probably  a  modification  of  the  strong  woAAd  eTrotet. 

3  Ver.  22. — Instead  of  the  Participle  /cai.  apeo-d<n)?,  the  Codd.  B.,  C.*,  L.,  and  others  read  ripea-ev,  and  afterwards  dne 
Sk  6  ^a<7.  This  construction  loses  the  emphatic  preparation  of  the  words  :  "Then  the  king  said  unto  the  maiden."  But 
the  Greek  construction  of  the  Re.cepta  may  seem  to  be  simply  a  softening  of  the  test. 


EXEGETICAIi  AND  CEITICAE. 

See  on  the  parallel  passages  of  Matthew  and 
Luke. — The  time  of  this  occurrence  was  the  return 
of  Jesus  from  the  Feast  of  Purim  at  Jerusalem,  in 
the  year  781 ;  that  is,  in  the  second  year  of  His 
ministry.  On  His  return  from  this  feast,  the  dis- 
ciples Vi'ere  once  more  gathered  round  Him  at  the 
Sea  of  Galilee.  It  is  peculiar  to  Mark,  that  he  con- 
nects the  suspicious  observation  of  Herod  Antipas 
(see  Matthew)  with  the  work  of  Christ  as  extended 
by  the  twelve  Apostles.  And  this  is  quite  natural ; 
since  the  fame  of  Jesus  was  not  only  extraordinarily 
increased  by  their  means,  but  also  invested  with  the 
semblance  of  a  political  import.  With  regard  to 
Herod's  judgment  of  Jesus,  Mark  is  more  distinct 
than  Luke ;  in  exhibiting  the  relation  in  which  Jesus 
stood   to    the    Baptist,  he   is    more    distinct   than 


Matthew.  He  is  moreover  very  circumstantial  in  de- 
tailing the  binding  of  John,  the  favorable  crisis  for 
Herodias,  Herod's  promise  to  the  dancer,  the  scheme 
concerted  between  mother  and  daugliter,  the  daring 
urgency  of  the  latter,  and  other  similar  traits.  But 
he  omits  the  circumstance,  that  the  disciples  of  John 
carried  intelligence  of  the  event  to  the  Lord. 

Ver.  14.  King  Herod. — The  ^aaiKevs  in  the  an- 
cient and  wide  sense.  Matthew  and  Luke  say  more 
precisely,  the  tetrarch  (here  equivalent  to  prince). 
Starke :  "  Luke  calls  hiu],  after  the  manner  of  the 
Romans,  a  tetrarch  ;  Mark,  after  the  manner  of  the 
Jews,  a  king." — Heard. — That  is,  that  the  disciples 
of  Jesus  preached  and  performed  such  miracles 
(Meyer),  and  that  Jesus  sent  them  forth.  Hence 
what  follows :  for  His  name  zvas  ftpvead  abroad. 
Therefore,  not  (according  to  Grotius  and  others),  he 
heard  the  name  of  Jesus. — John  the  Baptist. — 
'O  ffawrlCaii',  substantively.    Yet,  perhaps,  hinting  an 


58 


THE   GOSPEL  ACCORDING  TO   MARK. 


avoidance  of  the  acknowledgment  of  his  authority.* 
According  to  Luke,  others  declared  that  John  was 
risen  from  the  dead,  and  Herod  was  troubled  at  it. 
But  the  apparent  Toutradiction  is  solved  by  our  as- 
suming that  the  idea  was  introduced  by  the  coui'tiers, 
and  that  Herod,  after  slight  hesitation,  entered  into 
their  views  with  hypocritical  superstitious  policy  [Le- 
ben  Jesii,  ii.  2).  The  expression  might  then  be  re- 
garded as  blending  in  itself  a  secret  political  meaning 
and  a  more  popular  one.  According  to  the  former 
it  says,  This  new  movement  proceeds  from  the  execu- 
tion of  John  the  Baptist ;  and  if  John  was  politically 
dangerous,  the  appearance  of  Jesus  with  His  twelve 
Apostles  is  tenfold  more  so.  Yet,  at  the  same  time, 
the  expression  might  have  been  employed,  in  order 
to  burden  the  conscience  of  the  king  and  the  people 
in  reference  to  the  execution  of  John. — Therefore 
mighty  works  do  show  forth  themselves  in 
him. — John  had  wrought  no  miracle ;  and  the  prince 
seems  to  have  made  this  his  excuse,  the  high  legitima- 
tion of  a  prophet  having  been  wanting  to  the  Bap- 
tist. Now,  in  his  new  form,  said  the  theologizing 
king,  it  is  seen  that  he  is  actually  a  prophet ;  the 
miraculous  powers  at  length  manifest  themselves  in 
him. 

Ver.  15.  As  one  of  the  prophets. — That  is, 
of  the  old  prophets,  even  if  not  so  great  as  Elias. 
It  is  manifest,  first,  that  the  opinions  which  then 
prevailed  concerning  the  Person  of  Jesus,  agreed  in 
a  certaiu  acknowledgment  of  His  higher  mission ; 
secondly,  they  differed  in  regard  to  the  more  specific 
definition  of  His  dignity ;  thirdly,  they  presented  a 
descending  scale  of  lessening  honor  paid  to  Him, 
starting  from  a  point  below  the  primary  recognition 
tliat  He  was  the  Messiah.  And  thus  they  mark  the 
time  when  the  persecution  of  Jesus  was  beginning, 
although  the  people  generally  were,  in  a  narrower 
sense,  entirely  absorbed  with  His  works  and  words. 
Matthew  introduces  this  index  of  public  opinion  in 
connection  with  another  event,  which,  however,  falls 
within  the  same  year  of  persecutioas,  ch.  xvi.  14 ; 
and  now  this  wavering  judgment  has  become  the 
popular  cry. 

Ver.  16.  Whom  I  beheaded. — Meyer:  '"Eycu 
has  the  emphasis  of  a  guilty  conscience."  "  Mark 
the  urgent  expression  of  confident  assurance  which 
the  terrified  man  utters  :  This  is  he;  he  is  risen." 

Ver.  20.  For  Herod  feared  John. — Seeming 
discrepancy  when  compared  with  Matthew,  as  Meyer 
here  and  always  urges.  Compare,  on  the  contrary, 
Ebrard,  p.  384 ;  Lange,  Leben  Jesu,  ii.  2,  p.  783. 
The  efXetf  often  indicates,  in  the  New  Testament, 
the  natural  willing  in  its  weakness,  the  fain  would, 
which,  however,  does  not  involve  necessarily  the  full 
and  perfect  purpose  of  the  will.  Matthew,  in  his 
exhibition  of  the  feeble,  vacillating  Herod,  at  the 
same  time  has  in  view  his  position  on  the  side  of 
Uerodias  as  in  opposition  to  the  people ;  while  Mark 
has  in  view  his  position  on  the  side  of  the  people  in 
opposition  to  the  thoroughly  decided  and  resolute 
Herodias  {see  Macbeth). — And  observed  Mm,  or 
kept  him. — Not,  esteemed  him  hi(jhhi  (as  Erasmus 
and  others,  with  De  Wette,  contend),  but  he  protected 
him  a  long  time  against  llie  attempts  of  Herodias 
(as  Grotius  and  Meyer).  And  this,  at  the  same  time, 
reveals  the  vacillation  of  the  man,  since,  as  prince, 
Herod  might  have  set  John  free.  "  Herodias  was 
instigated  partly  by  revenge,  but  partly  by  fear  that 
her  present  husband  might,  in  consequence  of  the 

*  IIo  whom  men  call  John  the  Baptist,  i.  e. — Ed. 


exhortations  of  the  Baptist,  repent  of  his  sin,  and 
separate  from  her."     Beda. 

A^er.  21.  And  when  a  convenient  day  was 
come  I  that  is,  favorable  for  Herodias. — Grotius  : 
"  Opportuna  hmdiatrici,  quce  vino,  amove  et  adula- 
torum  coiispiratione  facile  sperabat  impelli  posse  nu- 
taniem  mariti,  aniimmi." — Lords,  high  captains, 
and  chief  estates. — The  first  two  classes  are  ser- 
vants of  the  state,  civil  and  military  officials ;  the 
third  includes  the  great  men  of  the  land  generally. 

Ver.  22.  The  king  said  unto  the  damsel. — 
The  antithesis  between  "  king  and  damsel "  gives 
emphasis  to  his  wicked  folly. — To  the  half  of  my 
kingdom. — Starke :  "  This  was  a  grand  imitation  of 
the  great  Ahasuerus  ;  but  in  one  without  the  supreme 
power,  it  was  idle  and  boastful  enough." 

Ver.  25.  I  w^ill  that  thou  give  me,  by  and 
by. — Strong  emphasis,  in  the  deXai  'iva.  "  Observe 
the  boldness  of  the  malignant  girl."     Meyer. 

Ver.  26.  Would  not  reject  her. — 'AefTe?;/,  to 
make  anything  an  aderov,  illegal :  therefore,  to  make 
invalid,  or  abolish,  a  decree,  ordinance,  covenant,  or 
oath ;  and,  in  reference  to  persons,  it  means  to  de- 
prive of  a  legal  claim,  or  declare  one  unjustified  : 
hence  it  involves  the  notion  of  humiliating,  the  re- 
pudiare.  But  the  translation  to  "  suffer  her  to  ask 
in  vain,"  is  much  too  weak. 

Ver.  27.  An  executioner,  (nriKovXaropa :  one 
of  his  body-guard. — "  To  them  was  committed  the 
execution  of  capital  sentences  (Seneca,  Dc  Ira,  i.  16, 
Wetstein)."     Meyer. 

Ver.  28.  And  the  damsel  gave  it  to  her 
mother. — Salome,  the  dancer,  afterwards  married 
her  father's  brother,  the  tetrarch  Philip. 


DOCTKINAIi  AND  ETHICAL. 

1.  See  on  the  parallel  passages  in  Matthew  and 
Luke. 

2.  The  institution  of  the  apostolate,  and  the  mis- 
sion of  the  Apostles,  were  like  a  revelation  of  aveng- 
ing spirits  to  worldly  policy  and  despotism,  cowardly 
and  superstitious,  suspicious  and  fearful  from  the  be- 
ginning. 

3.  Herod  a  forerunner  and  confederate  of  Pilate 
in  this,  that  he  acknowledged  the  innocence  and 
dignity  of  John,  and  yet  had  not  the  courage  to  set 
him  free.  He  is  also  like  Pilate  in  the  vacillation 
of  his  weak  character. 

4.  The  opinions  of  those  who  surrounded  Herod 
were  like  the  verdicts  of  the  great  world  concerning 
Christianity. 

5.  Herodias  a  typical  character :  woman  in  the 
demoniac  grandeur  of  wickedness — the  opposite  of 
Mary.  The  New  Testament  Jezebel,  as  Herod  is  the 
New  Testament  Ahab.  Herodias,  the  murderess  of 
the  greatest  prophet,  witli  whom  the  old  covenant 
ended  ;  Mary,  the  mother  of  the  Lord,  in  whom  the 
new  covenant  is  scaled. 

6.  The  intriguing  woman,  the  courtezan  in  the 
royal  court,  an  historical  symbol.  So  also  the  dancer, 
and  the  vain  festivity,  and  the  sympathies  of  pride 
and  presumption. 

7.  One  sample  of  the  influences  of  Grecian  hab- 
its, as  introduced  into  Palestine  and  spread  there  by 
the  Herodians.  Doubtless  this  influence  could  not 
but  serve  to  efface  the  limits  between  Judaism  and 
heathenism ;  but  the  true  reconciliation  between 
Greece  and  the  theocracy  could  be  effected  only  by 
Christianitv. 


CHAP.  VI.  30-44. 


59 


8.  The  oath,  and  the  word  of  honor,  and  the 
honorable  deeds  of  the  worldly-minded  great,  as  they 
often  clash  with  the  eternal  laws  of  God.  In  the 
godless  oath  there  is  a  real  and  essential  nulhty ;  for 
God  cannot  be  the  avenger  of  a  broken  vow  which 
was  in  itself  impious.  "But  the  breach  of  an  un- 
godly oath  demands  an  open  confession."  Gerlach. 
"  Herod  should  have  said,  Thou  asked  of  me  more 
i/ian  my  kingdom,  for  what  shall  it  profit  a  man  '? " 
etc. 

9.  Fearful  contrasts,  in  which  are  reflected  the 
Satanic  powers  of  wickedness:  the  head  of  the 
greatest  preacher  of  repentance  in  the  ancient  world 
made  a  fee  by  an  Israelite  prince  to  a  little  Greek 
dancer  at  the  court  (a  Jewess,  who  dances  after  the 
Greek  fashion  at  the  IsraeUte  court);  Christ,  the 
Messiah  of  the  Jews,  betrayed  by  the  kiss  of  a  dis- 
ciple to  the  hierarchy,  condemned  and  given  over  to 
the  Gentiles  by  the  high-priests  and  the  priesthood 
in  Zion. 


nOMILETICAL  AND  PRACTICAL. 

See  on  the  parallel  passages  in  Matthew  and  Luke, 
and  also  the  Reflections  above. — Christ,  with  His 
twelve  Apostles,  described  as  John  the  Baptist  risen 
from  the  dead:  1.  How  far  this  was  a  gross  error, 
composed  of  a  mixture  of  guilty  conscience,  supersti- 
tion, policy,  cunning,  ignorance,  and  blindness;  2. 
how  far,  in  another  sense,  a  great  truth,  in  which  the 
living  law  of  the  kingdom  of  God  found  expression 
(ineffaceableness,  growth,  progress,  consummation, 
"  the  blood  of  the  martyrs,  the  seed  of  the  Church  "). 
— The  internal  conflict  of  Herod  and  Pilate :  1.  Simi- 
larities :  impotent  striving,  long  delay,  critical  sus- 
pense, shameful  surrender.  2.  Differences :  a  Jew, 
a  Gentile ;  Herodias  in  the  one  case,  the  warning 
devout  woman  in  the  other  ;  the  people  against  the 
evil  deed,  the  people  in  favor  of  it. — John  the  Bap- 
tist dignified  and  self-consistent  as  the  great,  heroic 
preacher  of  repentance:  1.  Confronting  the  prince 
of  the  land,  Herod  ;  2.  in  prison,  and  with  the  fear  of 
death  before  his  eyes. — The  good  impressions,  which 
Herod  had  lost:  therefore,  1.  He  continued  in  the 
sin ;  2.  in  vacillation  between  the  right  and  wrong ; 
3.  in  self-deception;  4.  under  the  power  of  temptation. 
— The  conflict  between  good  living  and  living  good. 
— The  convenient  season ;  or,  the  feasts  and  banquets 
of  the  world,  and  those  of  the  kingdom  of  God. — 


The  world's  estimate  of  the  value  of  things :  the 
head  of  a  prophet  of  less  importance  than  a  dance  ; 
a  blasphemous,  drunken  oath  more  sacred  than  the 
eternal  law  of  God. — How  the  weak  and  wavering 
characters,  whilst  they  delay,  are  overcome  by  the 
bold  and  daring  conduct  of  those  who  are  resolute  in 
their  wickedness. — The  judgment  which  followed  the' 
beheading  of  the  Baptist :  pierced  conscience,  further 
guilt  touching  Jesus,  a  death  of  misery. — The  fright- 
ful abandonment  hj  the  Spirit,  which,  in  the  great 
world,  may  cloak  itself  under  the  disguise  of  bril- 
liance and  vigor  of  spirit. — The  fidelity  and  troubles 
of  the  disciples  of  John  figurative  of  the  troubles 
of  faith  as  held  bound  in  legality:  1.  The  heroic 
courage  with  which  they  buried  their  master ;  2.  the 
lack  of  believing  courage  to  attach  themselves  to 
Jesus. 

Starke  : — ^Even  the  great  of  this  world  have  al- 
ways been  excited  and  moved  by  the  Gospel  of 
Christ. — QuESNEL  : — The  sinner  has  no  peace  when 
he  would  seek  it ;  because  he  rejected  it  when  it 
was  oflered  him  by  God. — Hedinger: — The  judg- 
ments of  this  world  are  always  out  of  square  when 
they  deal  with  spiritual  things  ;  therefore,  dear  fel- 
low-Christian, inquire  not  about  them. — Public  teach- 
ers shoidd  without  fear  rebuke  the  sins  and  blasphe- 
mies even  of  the  great ;  they  may  rely,  in  doing  so, 
on  the  Divine  help. — Lange  : — 0  ye  court-preachers, 
learn  of  John  what  your  duty  is :  he  was  no  court- 
preacher,  and  yet  he  bore  fearless  testimony  to  the 
truth. — Hedinger  : — Devotion  is  always  honorable, 
even  in  the  eyes  of  the  most  frenzied  children  of  the 
world. — Carnality  befouls  the  best  thoughts. — Ques- 
NEL : — The  festivities  of  the  world  are  the  best  ap- 
pointed tables  of  sin. — Zeisius  : — The  poor  have  to 
give  the  rich  their  sweat  and  blood,  and  they  riot  in 
the  proceeds,  etc. — Vain  swearing. — Promises  made 
over  the  wine-cup. — Osiander  : — At  the  court  there 
are  often  heavy  payments  for  ridiculous  trifles. — A 
fooUsh  promise  brings  repentance  after  it. — Quesnel  : 
—The  oath  is  sinful,  and  therefore  null,  when  it  can- 
not be  carried  out  but  with  sin  and  injustice. — 
Lan'ge  : — No  servant  or  ofiicial  should  let  himself  be 
made  an  instrument  of  injustice ;  rather  should  he 
let  everything  go. — Christians  pay  honor  to  the  pious 
on  their  death,  and  carry  them  reverently  to  their 
tombs. — Gerlach  : — Close  connection  between  de- 
bauchery and  cruelty. — Gossner: — Thus  does  the 
world  deal  with  God's  ambassadors. — Bauer  : — See, 
what  a  marriage  this  was  ! 


3.  Withdrawal  of  Jesus  into  the  Wilderness  on  the  other  side  of  the  Sea  of  Galilee,  and  the  mvraculoua 
Feeding  of  the  Five  T/iousand.     Vers.  30-44. 


30  And  the  apostles  gathered  themselves  together  unto  Jesus,  and  told  him  all  things, 

31  both^  what  they  had  done,  and  what  they  had  taught.     And  he  said  unto  them,  Come 
ye  yourselves  apart  into  a  desert  place,  and  rest  a  while :   for  there  were  many  coming 

.32  and  going,  and  they  had  no  leisure  so  much  as  to  eat.     And  they  departed  into  a  desert 

33  place  by  ship  privately.     And  the  people^  saw  them  departing,  and  many  knew  him, 
and  ran  a-foot  thither  out  of  all  cities,  and  outwent  them,  and  came  together  unto  him. 

34  And  Jesus,  when  he  came  out,  saw  much  people,  and  was  moved  witli  compassion  to- 
ward them,  because  they  were  as  sheep  not  having  a  shepherd :  and  lie  began  to  teach 

35  them  many  things.     And  when  the  day  was  now  far  spent,  his  disciples  came  unto  him, 


60 


THE  GOSPEL  ACCORDING  TO  MARK. 


36  and  said,  This  is  a  desert  place,  and  now  the  time  is  far  passed ;  Send  them  away,  that 
they  may  go  into  the  country  round  about,  and  into  the  villages,  and  buy  themselves^ 

37  bread:  for  they  have  nothing  to  eat.     He  answered  and  said  unto  them,  Give  ye  them 
to  eat.    And  they  say  unto  him,  Shall  we  go  and  buy  two  hundred  pennyworth  of  bread, 

38  and  give  them  to  eat?     He  saith  unto  them,  How  many  loaves  have  ye?  go  and^  see. 

39  And  when  they  knew,  they  say,  Five,  and  two  fishes.     And  he  commanded  them  to 

40  make  all  sit  down  by  companies  upon  the  green  grass.     And  they  sat  down  in  ranks, 

41  by  hundreds,  and  by  fifties.     And  when  he  had  taken  the  five  loaves  and  the  two  fishes, 
he  looked  up  to  heaven,  and  blessed,  and  brake  the  loaves,  and  gave  them  to  his  disci- 

42  pies  to  set  before  them ;   and  the  two  fishes  divided  he  among  them  all.     And  they  did 

43  all  eat,  and  were  filled.     And  they  took  up  twelve  baskets^  full  of  the  fragments,  and 

44  of  the  fishes.     And  they  that  did  eat  of  the  loaves  were  about  five  thousand  men. 

'  Ver.  30. — The  k<u.  (ocra)  of  the  Reccpfa  has  the  weight  of  the  Codd.  affainst  it. 

2  Ver.  33.— The  ol  oxAoc.  is  an  addition  (from  Matthew),  and  is  wanting  in  A.,  B.,  D.,  Grieshach,  Scholz,  Lachmann. 
Xiachmann  and  Tischendoi'f  have  <jvveSpaiJ.ov  eicet  kol  irpori\6ov  aurovs.  The  many  variations  are  essentially  the  same  in 
meaning. 

^  Ver.  36. — 'Ayopd.<Tu>(nv  eaurois,  Tt  <|)dy(i)<Ti — Tischcndorf,  after  B.,  L.,  A.,  &c. 

^  Ver.  38.— Kai  before  ISere  wanting  in  B.,  D.,  L.,  Versions,  Tischendorf. 

*  Ver.  43. — Tischendorf  and  Meyer,  following  B.  and  cursive  MSS.,  read  KotjiCvuv  7rA7)pio/iiaTa. 


EXEGETICAL  AND  CEITICAL. 

See  on  the  parallel  passages  of  Matthew,  Luke, 
and  John. — The  time  is  designated  most  clearly  by 
John.  Jesus  has  returned  from  the  Feast  of  Purim 
(in  the  second  year  of  His  ministry)  to  Galilee ;  and 
the  journey  begins  probably  from  the  district  of  Ti- 
berias. The  time  is  evidently  just  before  the  Pass- 
over ;  as  it  is  manifest,  from  Mark's  mention  of  the 
green  grass,  that  the  spring  was  just  beginning.  Ac- 
cording to  Luke,  it  was,  also,  the  time  when  the 
Apostles  once  more  assembled  around  their  Master, 
and  when  Herod  began  to  take  an  interest  in  Him 
and  in  His  doings.  According  to  Matthew,  finally, 
this  miracle  coincided  with  the  time  immediately 
after  the  execution  of  the  Baptist,  and  the  report 
brought  concerning  it.  Tlie  peculiarities  of  Mark  in 
tliis  section  are  as  follows:  The  disciples  tell  the 
Lord  also  what  they  had  taught.  They  were  to  take 
a  little  rest  in  the  desert  place.  As  elsewhere  there 
was  no  time  for  either  the  Lord  or  His  disciples  to 
eat,  on  account  of  the  press  of  the  people,  so  it  was 
here.  The  fact  also  is  mentioned,  that  the  Lord's 
departure  was  made  known  to  many,  and  that  the 
crowds  hastened  to  anticipate  Him.  We  must  add 
the  allusion  to  these  as  sheep  without  a  shepherd, 
and  the  vivid  description  of  the  people's  dejected 
state. 

Ver.  34.  When  He  came  but. — The  crowds  of 
people  might  seem  to  have  rendered  abortive  tlie  de- 
sign of  Jesus  to  withdraw  for  a  season  with  His  dis- 
ciples ;  for,  accordmg  to  the  most  obvious  connec- 
tion, we  should  suppose  that  i^eAduv  must  mean : 
"  When  He  came  forth  from  the  ship."  But  as  the 
Evangehst  has  mentioned  the  fixed  purpose  of  Jesus 
to  go  into  a  desert  place  apart,  we  must  retain  the 
cormection  with  this,  and  assume  that  the  "  coming 
out"  refers  to  His  leaving  the  wilderness  again. — 
And  He  began  to  teach  them  many  things. — 
This  likewise  confirms  the  previous  explanation. 
Since  a  large  portion  of  the  day  was  gone,  the  time 
must  have  been  drawing  too  near  to  the  decline  of 
day;  and  hence  His  discourse  was  interrupted  by 
the  suggestion  of  the  disciples. 

Ver.  37.  T'wo  hundred  pennyworth. — See 
fur  the  details  in  John, — "  through  whom  this  part 
of  the  scene,  not  recorded  by  Matthew  and  Luke,  ob- 
tains  the  coufirmatiou  of  authenticity."      Grotius : 


"  The  amount  that  happened  to  be  in  the  chest  was 
two  hundred  denarii."  Meyer :  "  This  does  not  fol- 
low ;  it  was  the  estimate  made  by  the  disciples  of 
what  the  provision  would  cost."  But  they  would 
doubtless  make  their  estimate  according  to  the  con- 
dition of  their  treasury.  The  denarius,  S-qvapiov,  was 
a  Roman  silver  coin ;  it  was  used  also  at  a  later  pe- 
riod among  the  Jews ;  somewhat  lighter  than  the 
Attic  drachma,  but  current  at  about  the  same  value, 
being  the  customary  hire  of  a  day's  labor,  about 
sevenpence  halfpenny.     See  particulars  in  Winer. 

Ver.  39.  By  companies,  (Jv^nT6(na  ffv/x-n-oaia. — 
A  Hebraism,  like  the  subsequent  -n-paaial  irpaatai. 
Starke:  "So  that  there  were  on  each  side  50,  and 
100  always  together.  Fifty  sucli  tables  full  made 
them  just  5,000.  Or,  there  were  50  seats  in  breadth, 
and  100  in  length."  But,  why  not  simply  companies 
of  100  and  of  50,  through  which  they  might  freely 
pass  y  A  living  town  in  the  wilderness.  Gerlach : 
"  Two  longer  rows  of  100,  a  shorter  one  of  50  per- 
sons. The  fourth  side  remained,  after  the  manner 
of  the  ancients'  tables,  empty  and  open." 

Ver.  43.  And  of  the  fishes. — Reckoned  among 
the  relics  which  filled  the  twelve  baskets.  Accord- 
ing to  the  account,  these  relics  are  distinguished  from 
the  ic\6.aixara,  or  broken  pieces  of  bread. 


DOCTRINAL  AND  ETHICAL. 

See  on  the  parallel  passages  in  Matiheic,  Luke, 
and  John. 


nOMILETICAL  AND  PEACTICAL. 

See  on  the  parallel  passage  of  Matlheio. — The  re- 
turn of  the  Apostles,  and  tlie  first  resting-place  pro- 
vided for  them  by  their  Lord. — Come  into  a  desert 
place  apart,  and  rest  a  while:  Christ's  call  to  His 
overwrouglit,  excited,  and  restless  laborers. — This 
word  of  Christ  perverted  by  many  of  His  servants 
into  a  toleration  of  idleness :  He  says,  a  while ! — 
Christ's  rest,  and  His  disciples'  solemn  prayer,  in  soli- 
tude.— The  refreshments  of  the  world,  and  the  re- 
freshments of  Christ's  disciples. — Into  solitude,  but 
with  Christ. — How  the  Lord  sacrificed  for  men  both 
His  solitude  and  His  refreshment. — How  He  turned 
the  seemhig  failure  of  His  plan  (touching  solitude) 


CHAP.  VI.  45-56. 


61 


into  a  higher  realization  of  the  same  object. — How 
we  should  fashion  the  web  of  our  life — our  plans  and 
the  conjunctures  of  circumstances — into  higher  unity 
of  godly  action  and  suffering. — The  miraculous  festival 
which  our  Lord  prepared  for  His  disciples  after  their 
labors  and  journeys  in  the  world. — How  He  contin- 
ually comes  forth  in  His  mercy :  1.  From  the  bosom 
of  heaven ;  2.  from  the  darkness  of  Nazareth ;  3. 
from  the  solemn  season  of  prayer  in  the  wilderness ; 

4.  from  the  glory  of  the  new  life  in  the  resurrection ; 

5.  from  the  throne  of  heaven. — The  school  of  Christ 
a  free  school  in  the  highest  sense. — With  Christ,  all 
that  we  have  we  have  freely. — Christ  was  already 
King  when  they  wanted  to  make  Him  king ;  but 
King:  1.  In  the  kingdom  of  the  Spirit;  2.  in  the 
kingdom  of  love ;  3.  and  in  the  kingdom  of  divine 
blessing. — Ilis  earthly  exaltation  would  have  been 
the  translation  of  His  throne  from  the  realm  of  the 
infinite  into  the  realm  of  the  finite  and  transitory. — 
Christ  was  constrained  to  repel  the  people  witii  as 
much  earnestness  as  that  with  which  the  mercy  of 
His  Shepherd-heart  sought  them. — Christ  the  breaker 
of  bread,  because  He  Himself  is  the  Bread  of  life. — 
The  riches  of  His  kingdom. — Sufficiency  with  Christ 
is  lavish  abundance. 

Starke  : — Osiander  : — We  should  in  such  man- 
ner wait  on  our  ministering  as  preachers  of  the  Gos- 
pel, that  we  may  be  able  to  give  in  our  account  to 
the  supreme  Shepherd  with  joy. — It  is  good  to  i-est 
after  labor. — When  we  can  separate  ourselves  from 
the  tumult  of  the  world,  and  send  our  spirits  upwards 
to  God,  rest  both  of  body  and  of  soul  is  the  result. — 
Hedinger  : — He  who  is  in  earnest  to  go  to  Christ,  will 
let  no  trouble,  labor,  or  expense  hinder  him. — Osian- 
der : — Although  we  may  have  a  certain  amount  of 
rest  in  this  world,  yet  that  is  soon  disturbed  again 
by  business.     Here  all  is  unrest;  yonder  is  perfect 


repose. — The  Church  of  God  has  indeed  many  shep- 
herds ;  but  since  many  of  them  are  shamefully  given 
to  negligence,  and  many  are  busy  with  vain  labor,  it 
is  reasonable  to  lament  that  the  poor  sheep  have, 
after  all,  but  few  true  shepherds. — Quesnel: — The 
love  of  devout  souls  is  indeed  wise,  but  God's  love  is 
better  in  this  than  all. — Poor  people  cannot  do  better 
than  hang  upon  God,  &c. — Hedinger  : — Piety  and 
faith  never  die  of  hunger. — What  in  men's  eyes  is 
impossible,  may  become  possible  through  God's 
power. — As  to  the  fragments,  order  and  economy  are 
in  all  things  well-pleasing  to  God. — God  is  a  God  of 
order. — Take  your  food  with  prayer  and  thanksgiv- 
ing, 1  Tim.  iv.  4. — Schleiermacher  : — Thus  they 
came  back  with  minds  excited,  and  perhaps  disturbed, 
by  all  these  various  opinions  concerning  Christ ;  and 
therefore  it  was  very  important  that  they  should  be- 
come composed,  and  readjust  all  their  views  in  their 
original  relation  to  the  truth. — We  should  never  find 
a  contradiction  between  that  which  is  our  duty  and 
the  internal  bias  of  our  hearts. — Christ  found  be- 
tween this  will  (to  be  alone  with  His  disciples)  and 
the  great  pressure  of  the  people  no  contradiction : 
He  knew  how  to  reconcile  one  with  the  other,  and 
by  the  other. — There  is  nothing  more  essential  in  the 
kingdom  of  God  than  what  is  incumbent  upon  us  as 
duty,  and  what  is  the  object  of  our  wishes,  should 
coalesce  and  coincide,  the  one  upholding  and  preserv- 
ing the  other. — There  is  one  entirely  and  purely  sim- 
ple wisdom. — To  this  nothing  is  so  absolutely  essen- 
tial as  simplicity  of  spirit. — The  disciples  were  to  be 
convinced  (by  the  miraculous  feeding),  that  if  they 
applied  themselves  to  the  duties  and  obligations  of 
the  spiritual  kingdom,  their  outward  hfe  would  take 
no  harm ;  whilst,  on  the  other  hand,  everything 
would  be  interrupted  if  the  Master  should  always  act 
as  they  might  think  best. 


SEVENTH    SECTION. 

CONTEST  OF  JESUS  WITH  THE  ENMITY  OF  THE  PHARISEES  AND  SCRIBES  FROM 
JERUSALEM ;  HIS  WITHDRAWAL  INTO  THE  GENTILE  BORDERS  OF  TYRE  AND  SIDON, 
AND  INTO  THE  DISTRICT  OF  DECAPOLIS. 

Chapter  VI.  45— YIII.  9. 


1.  The  Return  to  Gennesaret ;  the  Contrary  Wind;  Christ's  Walking  on  the  Sea;  New  Miracles  on  the 

Western  Coast.     Ch.  VI.  45-56. 
(Parallels :  Matt.  sdv.  22-36 ;  John  vi.  15-21.) 

45  And  straightway  he  constrained  his  disciples  to  get  into  the  ship,  and  to  go  to  the 

46  other  side  before  unto  Bethsaida,  while  he  sent  away^  the  people.     And  when  lie  had 

47  sent  them  away,  he  departed  into  a   [the]   mountain  to  pray.     And  when  even  was 

48  come,  the  ship  was  in  the  midst  of  the  sea,  and  he  alone  on  the  land.  And  he  saw* 
them  toiling  in  rowing ;  for  the  wind  was  contrary  unto  them :  and  about  the  fourth 
watch  of  the  night  he  cometh  unto  them,  walking  upon  the  sea,  and  would  have  passed 

49  by  them.     But  when  they  saw  him  walking  upon  the  sea,  they  supposed  it  had  been  a 

50  spirit  [spectre],  and  cried  out:  For  they  all  saw  him,  and  were  troubled.  And  imme- 
diately he  talked  with  them,  and  saith  unto  them,  Be  of  good  cheer:  it  is  I;  be  not 

51  afraid.     And  he  went  up  unto  them  into  the  ship;  and  the  wind  ceased:  and  they  were 


62 


THE  GOSPEL  ACCORDING  TO  MARK. 


52  sore  amazed  in  themselves  beyond  measure,  and  wondered.^   For  thev  considered  not  the 

53  miracle  of  the  loaves :  for  their  heart  was  hardened.     And  when  they  had  passed  over, 

54  they  came  into  the  land  of  Gennesaret,  and  drew  to  tlie  shore.     And  when  they  were 

55  come  out  of  the  ship,  straightway  they  knew  liim,*  And  ran  through  that  whole  region 
round  about,  and  began  to  carry  about  in  beds  those  that  were  sick,  where  they  heard 

56  he  was.  And  whithersoever  he  entered,  into  villages,  or  cities,  or  country,  they  laid 
the  sick  in  the  streets,  and  besought  him  that  they  might  touch  if  it  were  but  the  bor- 
der of  his  garment :  and  as  many  as  touched  him  were  made  whole. 

1  Ver.  45. — 'AttoAvci,  after  B.,  D.,  L.,  A.    Tiscliendorf,  I/achmann,  Meyer. 

[2  Ver.  48. — B.,  D.,  L.,  Vulg;ate,  Lachmann,  Tischendorf,  Meyer,  read  i&uiv  instead  of  d&ev,  and  omit  the  following 
KoX  (B.,  L.),  making  a  parenthesis  of  rjv  yap  6,  &c. — Ed.] 

[3  Ver.  52. — B.,  L.,  A.,  Coptic,  Vulgate,  Tischendorf  omit  Kai  eSav/j-a^ov ;  rejected  by  Griesbach,  bracketed  by  Lach- 
mann,  retained  by  Meyer. — JSd.] 

[''  Ver.  54. — After  aiirSv  Lachmann  inserts  in  brackets  oi  avSpe^  toO  tojtou  iKeivov,  following  A.,  G-.,  Versions.  Meyer 
rightly  regards  it  as  a  gloss. — Ed.] 


EXEGETICAL  AJS^D  CRITICAL. 

See  on  the  parallel  passages  of  Matthew  and 
John. — We  owe  to  Mark  the  very  important  record, 
which  sheds  light  upon  the  whole  narrative,  that 
the  disciples  were  sent  forward  before  the  Lord  in 
the  direction  of  Bethsaida — that  Bethsaida,  namely, 
which  lay  on  the  eastern  side  of  the  sea.  {See  on 
Mattheio.)  Thus  it  was  a  passage  across.  Then  his 
expression,  a.-Korai^af.Levos,  is  an  important  parallel  to 
the  ai/f  x'<'p'')o'€  in  John  :  it  gave  Him  trouble  to  re- 
lease Himself  from  the  excited  and  enthusiastic 
people.  Also,  in  the  expression,  ^OeAe  TrapeAeetv, 
he  coincides,  in  the  meaning  at  least,  with  John,  ver. 
21,  TJdeAov  oCif  Ka^tlv  avruv,  k.t.K.  But  while  Mark 
omits  the  intervening  incident  connected  with  Peter 
— which  that  Apostle,  whose  Evangelist  he  was, 
would  modestly  pass  over,  as  making  himself  prom- 
inent— he  lays  stress  upon  the  fact  that  the  dis- 
ciples had  not  been  brought  to  a  true  and  living 
faith,  even  by  the  miracle  of  the  feeding.  But  he 
has  painted  most  copiously  and  vividly  the  tumultuous 
excitement  of  the  people,  as  it  was  occasioned  by 
the  Lord's  landing,  and  how  they  immediately  knew 
Him  and  followed  Him  with  their  sick  from  place 
to  place. 

Ver.  45.  Unto  Bethsaida. — Meyer's  notion,  that 
this  was  the  western  Bethsaida,  and  not  the  eastern, 
appears  entirely  groundless.  [Wieseler  understands 
by  it  the  eastern  Bethesda.  Alexander  remarks  that 
it  was  "not  the  city  of  Gaulonitis,  at  the  north- 
eastern end  of  the  lake  and  eastward  of  the  place 
where  the  Jordan  enters  it,  in  the  desert  tract  south- 
east of  which  the  miracle  had  just  been  wrought 
(Luke  ix.  10),  but  Bethsaida  of  Galilee,  the  birth- 
place of  Simon,  Andrew,  and  Philip  (John  i.  45), 
elsewhere  mentioned  with  Capernaum  (Matt.  xi.  21 ; 
Luke  X.  13),  and  therefore  probably  not  far  from  it, 
but  at  all  events  upon  the  lake-shore,  as  Eusebius 
expressly  mentions." — Ed,^ 

Ver.  46.  Sent  them  away,  airoralanivos. — 
Not  merely,  "bade  them  farewell,"  for  which  there 
would  have  been  no  necessity  to  send  the  disciples 
away  first. 

Ver.  48.  Would  have  passed  by  them. — 
They  were  to  follow  Him  in  a  westerly  direction :  no 
longer  fruitlessly  rowing  eastwards  against  the  wind 
(see  on  Matthew).  He  went  before  them,  as  it  were, 
to  show  the  way.  They  had  wished  to  take  Him  up 
on  the  eastern  coast  (John) ;  He  would  go  before 
them  to  the  western  coast  (Mark) :  an  intermediate 
course  was  the  result  in  the  end. 

Ver.  51.  Were  sore  amazed  in  themselves 


beyond  measure,  and  wondered. — The  latter 
feeling  found  expression  in  exclamations ;  the  whole 
strength  of  their  internal  amazement  they  did  not 
express. 

Ver.  52.  They  considered  not. — They  had 
not  yet  come  to  an  understanding,  ov  awriKav.  They 
had  not  attained  that  living,  self-developing  appre- 
hension of  spirit,  which  would  know  how  to  draw 
the  right  consequences.  Bengel :  debuerant  a  pane 
ad  mare  concludere. 

Ver.  53.  The  land  of  Gennesaret. — See  on 
Matthew. 

Ver.  55  Began  to  carry  about. — Not  merely 
in  general,  but  some  hither  and  others  thither.  It 
is  also  meant  that  they  went  with  a  sick  man  after 
Jesus  from  one  place  to  another,  when  He  had  left  the 
former. 

DOCTPJNAIi  AND  ETHICAL. 

1.  See  on  the  parallel  passages  of  Matthew  and 
John. 

2.  The  first  miraculous  feeding  marks  precisely 
the  moment  when  our  Lord  had  most  expressly  to 
contend  with  the  people's  design  to  challenge  Him 
as  the  Messiah,  and  make  Him  a  king.  In  contrast 
with  this  design  of  the  people,  we  must  here  take 
notice  of  the  expression  of  Jesus'  pity  for  the 
wretched  multitude :  so  little  can  the  attempt  of  a 
people  to  exalt  Eim  prematurely,  and  in  a  worldly 
sense,  exert  any  influence  upon  Him.  In  that  very 
circumstance  the  misery  of  the  people  presented  it- 
self to  His  view  most  plainly.  But  even  this  earnest 
effort  of  our  Lord  to  withdraw  Himself  from  the 
people  was  successful  only  for  a  short  period.  Very 
soon  afterwards  He  was  obliged,  in  the  synagognie  at 
Capernaum  (according  to  John  vi.),  to  declare  Him- 
self most  emphatically ;  and  from  that  time  onwards, 
that  enthusiastic  fanaticism  among  the  people,  which 
had  before  been  prepared  to  take  side  with  Him, 
even  against  Pharisaism  the  hierarchy  and  Herod, 
declined.  From  this  time  treachery  began  to  ger- 
minate in  the  soul  of  Judas. 

3.  The  miracle  of  Christ's  walking  upon  the  sea 
was  a  manifestation  of  His  divine  power,  not  only 
over  external  objective  nature,  but  also  over  His 
subjective  nature,  in  the  medium  of  His  human 
equanimity.  The  mystery  of  this  equanimity  is  the 
manifestation  of  the  paradisaical,  holy  man  in  the 
midst  of  the  nature  subjected  by  the  fall  to  vanity. 
(Meyer  does  not  understand  this:  see  Note  on  Mark.) 

4.  It  is  observable  that  the  Evangelist  Mark  most 
expressly,  and  in  the  plainest  manner,  describes  the 
state  of  the  Apostles,  down  to  the  revelation  of  the 


CHAP.  VII.  1-23. 


63 


risen  Lord  among  them,  as  a  state  of  dulness,  hard- 
ness, and  unbehef.  He  does  not  thereby  deny  their 
fidelity  as  disciples.  But  the  true  and  perfect  faith 
did  not,  in  his  conception,  exist  until  the  new  evan- 
gelical Spirit  of  hfe  was  given,  that  Ufe  which  could 
ripprove  itself  m  a  personal  spontaneous  develop- 
ment. And  the  disciple  of  Peter  approaches  John 
iu  this,  as  in  many  other  traits  of  his  evangelical  re- 
presentation. 


HOMHiETICAIi  AND  PRACTICAL. 

See  on  the  parallel  passages  in  Matthew  and  John, 
— The  temptability  of  the  disciples  of  Jesus  as  over 
ao^ainst  the  fanatical  excitement  of  the  people. — How 
Christ  constrained  them  to  take  ship  and  go  over  the 
sea,  in  order  to  separate  them  from  the  people ;  and 
what  significance  this  has  for  the  Church  and  the 
ministers  of  Christ. — Christ  (and  Christianity)  the 
guide  on  the  sea. — The  walking  of  Christ  upon  the 
waters. — How  the  phantoms  and  scarecrows  of  vain 
fear  vanish  before  the  glory  of  Christ,  in  sacred  re- 
verence of  His  divine  power. — The  climax  of  the 


enthusiasm  of  the  Galilean  people  on  behalf  of  Christ 
was  also  a  turning-point. 

Starke  : — Quesnel  : — Man  is  in  the  world  like 
a  little  ship  upon  the  stormy  sea  in  the  night ;  since 
he  can  neither  counsel  nor  save  himself.  He  who 
does  not  know  danger,  and  does  not  pray,  may  soon 
perish. — Jesus  sometimes  leaves  us  alone,  that  we 
may  know  ourselves  and  our  own  weakness,  and  feel 
how  deeply  we  are  in  need  of  Him ;  but  He  never 
leaves  us  out  of  His  sight. — The  wind  of  persecution 
is  a  useful  wind ;  for  it  brings  Christ  to  us,  and  us 
to  land. — Christ  is  Lord  also  over  all  nature. — Lu- 
ther : — By  such  an  example  (the  feeding)  they  should 
have  been  made  so  strong  in  faith  as  not  to  have 
been  terrified  at  an  apparition. — Schleiermacher  : — 
Thus,  as  the  living  consciousness  of  the  Redeemer  is 
awakened  within  us,  our  temper  must  be  calmed  into 
the  true  equanimity ;  and  this  will  smooth  and  re- 
gulate all  things  external. — All  the  powers  which 
God  has  given  us  we  should  put  in  motion  to  glorify 
the  kingdom  of  God. — Gossner  : — We  are  all  still 
upon  the  sea  of  life. — But  He  never  loses  us  out  of 
His  sight. — Bauer  : — When  they  have  rightly  heard 
the  Master's  word,  phantoms  and  night  and  storm 
are  all  forgotten. 


2.  Contest  with  the  Pharisees  and  Scribes  from  Jerusalem  concm-ning  Traditions  respecting  Eating.     Ch.  VII. 

1-23. 


(Parallel :  Matt.  xv.  1-20.) 


1  Then  came  together  unto  him  the  Pharisees,  and  certain  of  the  scribes,  which  came 

2  from  Jerusalem.    And  when  they  saw  some  of  his  disciples  eat  bread  with  defiled  [com- 

3  mon],  that  is  to  say,  with  unwashen  hands,  they  found  fault.'     For  the  Pharisees,  and 
all  the  Jews,  except  they  wash  their  hands  oft,  eat  not,  holding  the  tradition  of  the 

4  elders.     And  tvlien  tJiey  come  from  the  market,  except  they  wash,  they  eat  not.     And 
many  other  things  there  be,  which  they  have  received  to  hold,  as  the  washing  of  cups, 

5  and  pots,  brasen  vessels,  and  of  tables.     Then^  the  Pharisees  and  scribes  asked  him, 
Why  Avalk  not  thy  disciples  according  to  the  tradition  of  the  elders,  but  eat  bread  with 

6  unwashen  hands?     He  answered  and  said  unto  them.  Well  hath  Esaias  prophesied  of 
you  hypocrites,  as  it  is  written,  This  people  honoureth  me  with  their  lips,  but  their  heart 

7  is  far  from  me.     Howbeit,  in  vain  do  they  worship  me,  teaching  for  doctrines  the  com- 

8  mandments  of  men.     For,  laying  aside  the  commandment  of  God,  ye  hold  the  tradi- 
tion of  men,  as  the  washing  of  pots  and  cups :  and  many  other  such  like  things  ye  do.^ 

9  And  he  said  unto  them,  Full  well  ye  reject  the  commandment  of  God,  that  ye  may 

1 0  keep  your  own  tradition.     For  Moses  said.  Honour  thy  father  and  thy  mother ;  and, 

1 1  Whoso  curseth  [revileth]  father  or  mother,  let  him  die  the  death :   But  ye  say,  If  a  man 
shall  say  to  his  father  or  mother.  It  is  Corban,  tliat  is  to  say,  a  gift,  by  whatsoever  thou 

12  mightest  be  profited  by  me ;  he  shall  he  free.     And*  ye  suffer  him  no  more  to  do  aught 

13  for  his  father  or  his  mother;   Making  the  word  of  God  of  none  effect  through  your  tra- 

14  dition,  which  ye  liave  delivered  :  and  many  such  like  things  do  ye.     And  Avhen  he  had 
called  all  the  people  ^mio  him,  he  said  unto  them  [again'],  Hearken  unto  me  every  one 

15  of  you,  and  understand:  There  is  nothing  from  without  a  man,  that  entering  into  him, 
can  defile  him :  but  the  things  which  come  out  of  him,''  those  are  they  that  defile  the 

16,  17  man.     If  any  man  have  ears  to  hear,  let  him  hear.'    And  when  he  was  entered  into 

18  the  house  from  the  people,  his  disciples  asked  him  concerning  the  parable.     And  he 
saith  unto  them.  Are  ye  so  without  understanding  also?     Do  ye  not  perceive,  that 

19  whatsoever  thing  from  without  entereth  into  the  man,  it  cannot  defile  him;   Because  it 
entereth  not  into  his  heart,  but  into  tlie  belly,  and  goeth  out  into  the  draught,  purging* 

20  all  meats  ?     And  he  said,  That  which  cometh  out  of  the  man,  that  defileth  the  man. 

21  For  from  within,  out  of  the  heart  of  men,  proceed  evil  thoughts,  adulteries,  fornications, 


64 


THE   GOSPEL  ACCORDING  TO   MARK. 


.22  murders,  Thefts,  covetousness,  wickedness,  deceit,  lasciviousness,  an  evil  eye,  blasphemy, 
23  pride,  foolishness :  All  these  evil  things  come  from  within,  and  defile  the  man. 

1  Ver.  2. — The  addition  efjiifxipavTo  (after  aprous)  has  slight  support ;  and  the  Kareyviaa-av  (after  aprovs)  of  Cod.  D.  is 
equally  weak.  The  former  arose  from  undervaluing  the  emphatic  a-vvdyovTaL,  which  itself  suggests  an  act  of  the  syna- 
gog:ue.    Hence  we  cannot,  with  Tisohendorf,  take  vers.  3  and  4  as  a  parenthesis,  and  ver.  5  as  the  conclusion. 

2  Ver.  5. — The  cTreira  is  a  continuation  of  the  former  misunderstanding :  Codd.  B.,  D.,  L.,  Lachmann,  Tischendorf, 
Meyer,  &c.,  read  Kai. — The  Koivai^,  instead  of  aviVrois,  is  sanctioned  by  B.,  D.,  Versions. 

^  Ver.  8. — BaTTTicrnoiis  to  Troieire  is  wanting  in  B.,  L.,  A.,  &c.  It  is  bracketed  by  Lachmann,  struck  out  by  Tischen- 
dorf.   Meyer  defends  it. 

*  Ver.  12. — The  /cat  is  omitted  by  Lachmann  and  Meyer,  after  B.,  D.    It  disturbs  the  connection  of  thought. 

'  Ver.  14. — The  reading  wdXiv,  recommended  by  Gnesbach  and  adopted  by  Lachmaim,  Tischendorf,  and  Meyer,  fol- 
lowing B.,  T>.,  L.,  A.,  is  important.  It  shows,  that  is,  that  the  previous  incident  must  be  regarded  as  an  examination  by 
the  synagogue,  in  which  Clu-ist  was  separated  from  the  people. 

*  Ver.  15. — To.  ex  toO  di>6pu>Trov  eKTTopeuo^tei'a,  according  to  B.,  D.,  L.,  A.,  Lachmann,  Tischendorf. 

''  Ver.  16. — This  verse  is  wanting  in  13.,  L.  Omitted  by  Tischendorf,  it  is  retained  by  Lachmann  and  Meyer.  An  in- 
terpolation here  is  not  probable.    The  connection  requires  this  point. 

8  Ver.  19. — A.,  B.,  E.,  F.,  G.,  A.,  Chrysostom,  Lachmann,  Meyer,  read  KaOapl^iav,  not  K.a.9api^ov ;  D.  reads  KaBapi^et. 


EXEGETICAL  A^T>  CRITICAL. 

Comp.  the  parallel  place  in  Matthew.  The  occur- 
rence before  us  took  place  in  the  summer  of  the 
year  782 :  in  the  midst  of  the  year  of  persecutions. 
The  combination  of  the  Pharisees  of  Galilee  and  the 
Pharisees  of  Judea  in  their  opposition  to  Jesus  had 
already  been  concerted  and  entered  upon.  They  had 
begun  to  institute  against  Him  ecclesiastical  proceed- 
ings in  Galilee,  and  to  watch  His  every  step.  The 
basis  of  the  conspiracy  consists  of  tlae  preceding 
Galilean  crisis,  ch.  ii.  and  iii.,  and  the  confederacy 
against  Jesus  at  the  Feast  of  Purim  in  Jerusalem, 
782  (John  v.).  The  pi-ogress  and  the  conclusion  of 
the  scheme  appear  in  ch.  viii.  11.  From  the  time  of 
the  Feast  of  Purim  a  common  action  and  combina- 
tion of  the  Sanhedrim  in  Jerusalem  and  the  GalUean 
synagogue  was  inaugurated.  The  Sanhedrim  were 
in  constant  connection  and  correspondence  with  the 
synagogues  of  the  provinces,  and  even  with  those  of 
foreign  lands  (see  Acts  ix.  2).  Some,  therefore,  ap- 
pointed by  them,  diligently  visited  the  provinces  ; 
and  watched  especially  those  teachers  whose  doc- 
trines declined  from  the  principles  of  Pharisaism,  at 
the  head  of  which  stood  that  of  tradition  (Ammon, 
Lehen  Jesu,  ii.  264).  There  were  two  official  trans- 
actions or  interferences.  And  there  were  two  re- 
treats on  the  part  of  Jesus :  the  first  time,  as  far  as 
the  borders  of  the  Gentile  territory ;  the  second  time, 
into  the  solitude  of  the  mountain  beyond  the  sea, 
and  even  to  the  borders  of  the  other  world  (trans- 
figuration) ; — and  all  for  the  preparation  of  the  new 
Church.  {See  my  Leben  Jesu,  ii.  2,  858.) — Between 
the  narrative  of  the  first  feeding,  the  walking  of 
Christ  upon  the  sea,  and  our  present  narrative,  there 
are  many  things  to  be  interposed,  which  Mark  has 
already  communicated.  Among  these  are  the  hereti- 
cation  of  Jesus  in  the  cornlield  ;  the  healing  the 
man  with  a  withered  hand ;  tlie  allegation  of  the 
Galilean  Pharisees,  that  the  works  of  Christ  were 
done  in  the  power  of  Beelzebub,  etc.  {See  the  Table 
of  Contents,  Leben  Jesu,  ii.  2,  14.)  —  Peculiar  to 
Mark  is  the  expression,  (rwdyovrai  irphs  ainov,  in 
which  we  cannot  fail  to  see  reference  to  an  official 
interference  of  the  Sanhedrim  with  our  Lord.  Also 
the  exact  account  of  the  rehgious  washings  of  the 
Jews ;  the  detailed  characterization  of  the  conflict 
between  the  Pharisaic  traditions  and  the  command- 
ment of  God,  including  the  Corbau  ;  the  striking  and 
profound  sentence  concerning  the  purging  all  meats  ; 
and  the  perfect  description  of  those  evil  things  which 
proceed  out  of  the  heart.  Also,  in  the  following 
section,  which  may  be  glanced  at  here,  the  design  of 
Christ  to  remain  concealed  in  a  house  (belonging  to 


a  friend)  on  the  borders  of  Phoenicia,  during  the  time 
of  His  sojourn  there ;  and  the  Lord's  return  to  the 
Sea  of  Galilee  through  the  Sidonian  territory  and 
that  of  Decapolis.  It  is  observable  that  Peter  must 
have  communicated  the  account  of  these  remarkable 
travels,  having  faithfully  preserved  the  individual 
details.  On  the  other  hand,  this  Evangehst  omits 
the  intercession  of  the  disciples  on  behalf  of  the 
woman  of  Canaan,  and  the  declaration  of  Christ  that 
He  was  sent  only  to  the  lost  sheep  of  the  house  of 
Israel. 

Ver.  2.  And  when  they  szlvt. —  Probably  on 
the  appearance  of  the  disciples  in  Jerusalem  at  the 
Passover,  which  He  did  not  attend  in  the  year  782. 
The  spiritual  impulse  of  freedom  which  actuated  the 
disciples  might  at  that  time  have  led  them  into  the 
commission  of  certain  acts  of  thoughtlessness. — 
With  common,  that  is  to  say,  with  unwashen 
hands. — So  Mark  explains  for  Roman  readers.  We 
must  particularly  define  the  idea  of  unwashen  hands 
by  that  of  unwashen  in  the  sense  of  a  religious  cere- 
mony prescribed  by  tradition  ;  and  the  idea  of  com- 
mon by  that  of  ecclesiastically  profane,  unclean,  and 
defiling.  Those  who  persisted  in  this  uncleanness, 
which  had  for  its  result  excommunication,  must  at 
last  draw  down  upon  themselves  the  decisive  ban. 

Ver.  3.  With  the  fist ;  oft.  [Margin  of  Eng. 
"V e.v.  diUgcntly.']  Uvyny. — Among  the  many  explana- 
tory translations  which  have  missed  the  meaning  of 
the  difficult  expression  are  these:  Vulgate,  cre6ro / 
Gothic,  ufta  (oft) ;  Syriac,  dilirjenter.  See  in  I)e  Wette 
and  Meyer  the  various  exegetical  methods  adopted. 
"  Probably  it  was  part  of  the  rite,  that  the  washing 
hand  was  shut ;  because  it  might  have  been  thought 
that  the  open  hand  engaged  in  washing  might  make 
the  other  unclean,  or  be  made  unclean  by  it,  after 
having  itself  been  washed  "  {Lebeyi  Jesu,  ii.  2,  858). 
The  expression  might  mean  a  vigorous  and  thorough 
washing. 

Ver.  4.  And  from  the  market. — Codex  D.  has 
the  addition,  fav  iXdwnif,  ii'hen  they  come;  which 
Meyer,  De  Wette,  and  others  regard  as  a  sound  inter- 
pretation. According  to  tliis  view  the  progression 
would  be  this:  1.  Before  every  meal  the  washing  of 
hands ;  2.  but,  after  the  return  from  market,  where 
there  was  so  much  danger  of  coming  into  contact 
with  unclean  men,  the  bath  was  used  as  a  washing 
of  the  whole  body ;  hence  iau  /urj  /SaTrr.  But  that 
which  follows  —  the  ^aTrTtcr/jiol  irorripicov  —  requires 
still  another  degree  in  the  progres.^ion,  and  proves 
that  /SoTrTKTiUos  here  must  be  understood  in  a  wider 
sense.  Therefore  we  interpret  it,  with  Paulus,  Kui- 
nocl,  and  Olshausen,  of  that  which  came  from  tho 
market.  De  Wette,  on  the  contrary,  observes  that 
this  was  everywhere  customary.     But  it  was  not  cus- 


CHAP.  VII.  1-23. 


65 


tomary  as  a  religious  ceremony  of  washing,  or  as  a 
kind  of  baptism,  like  that  of  the  pots  and  cups,  or 
the  Romish  baptism  of  bells.  And,  moreover,  the 
same  held  good  of  the  washing  of  hands;  for  the 
washing  of  hands  before  eating  was  generally  cus- 
tomary amongst  the  Persians,  Greeks,  and  Romans. 
Thus,  in  our  view,  there  was  a  triple  washing  at 
meals:  1.  That  of  the  persons;  2.  that  of  the  vic- 
tuals ;  3.  that  of  the  vessels.  —  Cups  and  pots. — 
Made  of  wood,  in  contrast  with  those  of  brass,  which 
follow ;  or,  it  may  be,  considered  as  earthen.  ["  Pots," 
leo-Tii;',  perhaps  from  le'co,  to  poUsh ;  or  else  from  the 
Latin  sextus  or  sexiarius,  denoting  the  sixth  part  of  a 
larger  measure. ^-fic?.]  Meyer  says,  indeed,  "  Earthen 
vessels,  when  they  were  Levitically  unclean,  were 
broken  to  pieces,  according  to  Lev.  xv.  12."  But 
the  case  supposed  there  was  that  of  positive  desecra- 
tions ;  and  it  is  not  to  be  supposed  that  the  Jews,  after 
or  before  every  meal,  broke  all  the  earthen  vessels 
which  they  used.  [Tables  (in  the  margin  beds),  i.  e., 
couches,  anything  on  which  men  recline,  whether  for 
sleep,  or,  according  to  the  later  use  of  the  ancients, 
to  partake  of  food, — which  accounts  for  the  word 
used  in  the  text  of  our  Bible.  That  these  couches 
were  immersed  in  every  instance  of  ceremonial  wash- 
ing, can  be  thought  probable,  or  even  possible,  only 
by  those  who  are  under  the  necessity  of  holding  that 
this  Greek  word  not  only  means  to  dip  or  plunge, 
originally,  but,  unlike  every  other  word  transferred 
to  a  religious  use,  is  always  used  in  that  exclusive 
and  invariable  sense,  without  modification  or  excep- 
tion ;  to  those  who  have  no  purpose  to  attain  by 
such  a  paradox,  the  place  before  us  will  afford,  if  not 
conclusive  evidence,  at  least  a  strong  presumption, 
that  beds  (to  say  no  more)  might  be  baptized  without 
immersion.     Alexander,  in  loco. — Ud.^ 

Ver.  9.  Pull  well,  /caAuJs. — Ironically,  as  among 
ourselves.  —  Your  own  tradition,  iVa.  —  Very 
strong  and  deep.  At  the  bottom  of  all  rigorous  en- 
forcement of  traditional  observances  there  is  an  un- 
conscious or  half-conscious  repugnance  to  submit 
perfectly  to  the  law  of  God.  Bengel :  Vere  accusan- 
tur,  haiic  siiam  esse  intentionem.  "  Not  only  uncon- 
sciously, but  with  the  fullest  purpose,  the  Rabbis 
exaltetl  their  precepts  above  the  law  of  Moses."  In 
the  Talmud  we  read :  "  The  words  of  the  scribes 
are  more  noble  than  the  words  of  the  law  ;  for  the 
words  of  the  law  are  botli  bard  and  easy,  but  the 
words  of  the  scribes  are  all  easy  (to  be  understood)." 
— "  He  who  deals  with  Scripture,  it  is  said  in  the 
Bava  Mezia,  does  a  thing  indifferent ;  he  who  reads 
the  Mishna  has  a  reward ;  but  he  who  devotes  him- 
self to  the  Gemara  is  most  meritorious  of  all."  Sepp, 
Leben  Jesu,  ii.  p.  345. 

Ver.  11.  Corban.  —  Comp.  on  Matthew  xiv.  5; 
as  also,  for  the  ellipsis  in  ver.  11,  Luther's  marginal 
note :  "  Corban  means  an  offering,  and  it  was  as 
much  as  to  say,  Dear  father,  I  would  willingly  give  it 
to  thee,  but  it  is  Corban  :  I  count  it  better  to  give  it 
to  God  than  to  thee,  and  it  will  help  thee  better." 

Ver.  14.  He  said  again. — The  significant  7ra\ij' 
— the  reading  we  adopt — throws  light  upon  the  whole 
precedmg  occurrence ;  and,  together  with  the  a-w- 
dyouTai  at  the  beginning,  gives  it  the  appearance  of  a 
judicial  process  of  the  synagogue. 

Ver.  17.  His  disciples  asked  Him. —  Comp. 
Matthew,  where  Peter  is  marked  out  as  the  ques- 
tioner ;  and  observe  here,  as  elsewhere,  his  modest 
suppression  of  himself  in  the  Gospel  which  sprang 
from  himseir.  And  here,  again,  there  is  emphatic 
prominence  given  to  the  disciples'  want  of  developed 
5 


spiritual  vigor  and  insight  of  faith,  and  their  slow- 
advancement  in  knowledge. 

Ver.  19.  Purging  all  meats. — Meyer:  KaOapi- 
(ov  might  be  connected  with  the  iKiropivirai  as  an 
appositional  expression.  The  apposition,  however, 
would  not  be  connected  with  the  iKwopeveTai,  but 
with  its  subject,  that  is,  meat ;  and  that  could  not  be 
tolerated.  Kadapi^ov  is  rather  the  substantival  defini- 
tion of  cKpeSpciu,  as  being  a  general  means  of  purifi- 
cation for  all  the  external  impurities  of  meats :  the 
better  supported  reading  Kadapi^aiv,  on  the  other 
hand,  expressed  the  same  thought  adjectivally. — The 
a(pe5piiv  makes  all  meats  clean,  not  because  it  simply 
takes  away  all  impurities,  but  because  the  unclean- 
ness  or  impurity  of  the  object  consists  in  its  being 
out  of  its  place,  and  therefore  defiling  something 
else.  It  is  therefore  a  place  of  filth  for  all  the  house ; 
a  place  of  cleansing,  on  the  contrary,  for  the  great 
household  of  nature.  Not  without  irony  does  Christ 
make  prominent  this  ideal  significance  of  the  exter- 
nal means  of  cleansing  for  meats,  addressing  as  He 
did  the  men  of  traditions,  who  strove  to  ensure  a 
prophylactic  external  purity  to  their  food. 

Ver.  21.  Evil  thoughts.  —  In  relation  to  the 
distribution  here,  we  must  notice  the  change  between 
the  plural  and  the  singular  forms  ;  or,  1.  predominant 
actions,  and  2.  dispositions.  The  acts  in  the  plural 
are  arranged  under  three  categories :  a.  lust ;  6. 
hatred ;  c.  covetousness.  They  then  combine  into 
wickednesses  {-n-ovripiai),  by  which  the  forms  of  evil 
dispositions  are  then  introduced:  deceit  and  lasciv- 
iousness  indicate,  in  two  contrasts,  the  concealed  and 
the  open  wickedness  of  self-gratitication ;  whilst  the 
evil  eye  and  blasphemy  indicate  concealed  and  open 
enmity  (blasphemy  against  God  and  man).  Pride  or 
self-exaltation,  and  foolishness  (rtb33),  are  the  in- 
ternal and  the  external  side  of  the  one  ungodly  and 
wicked  nature.  "  The  evil  eye  "  is  notorious  in  the 
East ;  here  it  is  the  description  of  an  envious  look. 


DOCTEHSTAL  AND  ETHICAIi. 

1.  See  the  parallel  passage  in  Matthew. 

2.  The  Jews  have  fallen  through  their  Sabbath  or 
Rest-day  traditions  into  eternal  unrest,  through  their 
law  of  purification  into  moral  defilement,  through 
their  many  baptisms  into  an  abiding  lack  of  baptism, 
through  their  service  of  the  letter  into  Talmudist 
fables,  through  their  separation  into  dispersion  all 
over  the  world,  through  their  milienarlan  Messiah- 
ship  into  enmity  to  Christ,  through  their  trifling  with 
the  blessing  into  the  power  of  the  curse.  The  irony 
of  the  Spirit,  that  He  punishes  extremes  by  ex- 
tremes. 

3.  The  prophecy  of  Isaiah  (eh.  xxlx.  13)  pronoun- 
ces a  condemnation,  always  in  force,  upon  all  dead 
and  fanatical  zeal,  and  upon  all  mere  ceremonial 
worship  and  work. 

4.  Zeal  for  traditional  observances  in  its  abiding 
conflict  with  the  eternal  commandments  of  God  and 
laws  of  humanity.  The  conflict  between  false  eccle- 
siastlcism  and  morality.  The  contradiction  of  fanat- 
icism has  for  Its  foundation  an  evil  bias  towards  ex- 
ternalizing the  inner  life.  The  worm  of  superstition 
is  unlielief ;  the  worm  of  fanaticism  Is  religious  death 
or  atheism ;  the  worm  of  hypocritical  outside  reli- 
gion Is  impiety.  For  the  conflict  between  human 
fanatical  eccleslasticlsm  and  the  divine  fundamental 
commandments  of  morality,  see  the  history  of  By- 
zantism  and  Romanism. 


66 


THE   GOSPEL  ACCORDING  TO   MARK. 


6.  Tradition  and  human  ordinances  identical. 
Tradition  needs  continual  reform  through  the  law 
of  God ;  and  human  ordinances,  through  the  living 
development  of  this  law. 

6.  Contrast  between  external  and  internal  fellow- 
ship ;  i.  e.,  between  being  excommunicated,  and  being 
out  of  the  Church. 

HOMlLETICAIi  AND  PRACTICAL. 

See  on  Matthew. — Christ  in  judgment  upon  human 
tradition. — Christ  the  Deliverer  of  His  disciples :  1. 
The  Originator,  2.  the  Defender,  3.  the  Guardian,  4. 
the  Director  and  Consummator,  of  their  freedom. — 
Christ  and  Christianity  a  hundred  times  exposed  to 
spiritual  censure:  1.  The  censure  of  school-learning 
(theology) ;  2.  of  the  tradition  of  the  elders  (clerical 
office);  3.  of  the  synagogue  (popular  assembly). — 
Christ  and  tradition ;  1.  He  is  the  foundation  or  kernel 
of  all  true  internal  tradition ;  2.  therefore  He  unites 
in  one  and  renews  all  external  tradition ;  3.  and  He  is 
the  Judge  of  all  externalized  and  impious  tradition. — 
The  conflict  between  the  law  and  human  ordinances, 
or  between  ecclesiasticism  and  morahty.  It  is,  1.  an 
unnatural  conflict,  for  true  ecclesiasticism  and  true 
morality  can  never  come  into  collision.  2.  It  is  a 
light  conflict,  when  false  morality  contends  with  true 
ecclesiasticism.  3.  It  is  a  critical  conflict,  when 
false  ecclesiasticism  fights  against  true  morality. 
4.  There  is  a  frightful  doom  upon  both,  when  false 
ecclesiasticism  and  false  morahty  struggle  with  each 
other. — The  old  conflict  between  fanaticism  and  hu- 
manity. Ecclesiastical  systems  which  bury  piety 
(household  relations,  filial  obligations,  etc.)  condemn 
themselves. — The  indivisible  unity  of  faith  and  love, 
of  piety  and  duty. —  The  fearful  perversion  of  the 
conflict  between  divine  revelation  and  humiui  sin 
into  a  contradiction  between  the  divine  and  the 
human  nature. — Tlie  triumph  of  human  ordinance  is 
always  upon  the  ruins  of  the  law  of  faith. — To  enjoy 
with  thankfulness,  is  the  sanctification  of  enjoyment, 
1  Tim.  iv.  4. — In  the  place  of  the  washing  of  hands 
before  meat,  has  come  in  the  folding  of  hands. 
Therefore  we  must  mind  the  reality  of  the  symbol, 
even  in  this  latter  case. — Isaiah,  Christ,  and  the  Re- 
formation, agreeing  in  their  judgment  upon  what  is 
true  and  what  is  false  worship  of  God. —  The  right 
process  of  a  true  reformation:  1.  It  distinguishes 
between  spirit  and  flesh,  between  the  internal  and 
the  external.  2.  It  fights  against  the  false  inter- 
niixtures  of  the  two,  in  which  the  spirit  is  made  sub- 
servient to  the  flesh,  and  the  internal  to  the  external. 
3.  It  seeks  to  connect  the  two  aright,  so  that  the 
spirit  may  make  the  flesh  its  own  and  glorify  it.  4. 
It  therefore  contends  also  against  a  false  and  un- 
natural separation  between  the  two. — The  purity  and 
the  purifying  power  of  the  great  divine  economy  of 
nature. — Christianity  has  consecrated  even  natural 
infirmity;  or,  a  beam  of  the  gloiification  which 
shines  upon  the  dark  natural  ways  of  men. — The  de- 
cisive objection  against  human  ordinances,  that  they 
vainly  attempt  to  elTcct  symboUcally  a  purity  which 
actual  life  better  provides  for  :  1.  Holy  water,  God's 
streams ;  2.  arbitrary  penances,  divine  burdens ;  3. 
ecclesiastical  purgatory  fires,  God's  salting  fires. — 
The  evil  things  which  proceed  from  the  heart  and 
defile  the  man.     See  Critical  Holes  on  ver.  21. 

Starkk  : — Majus  : — As  Christ  and  Ilis  disciples 
were  not  without  their  slanderers,  so  the  devout  are 
never  without  their  accusers  and  rebukers,  1  Pet.  ii. 
12. — Nova  Bill.  2'ab.: — From  Jerusalem  hypocrisy 


went  forth  into  all  the  land. — Hedinger  : — "What  is 
the  dross  to  the  pure  gold  ?  what  the  inventions  of 
men  to  the  truth  of  God  ?  what  superstition  to  faith  ? 
— QuESNEL : — As  man  may  dishonor  God  by  over- 
much caring  for  beauty  and  external  purity,  Isa.  iii. 
16,  so  God  is  honored  by  the  neglect  of  these  things, 
when  that  neglect  springs  from  humiliation  of  self 
and  true  mortification,  Jonah  iii.  6-10. — We  must 
wash  the  heart  after  having  been  defiled  by  the 
world ;  that  is,  we  must  test  ourselves  and  cleanse 
ourselves  of  sin,  Job  i.  5. —  Majcs: — With  hypo- 
crites, regard  to  man  and  human  ordinances  has 
more  weight  than  the  commandments  of  God. — The 
hypocrisy  of  hypocrites  must  be  revealed, — Cramer  : 
— The  enemies  of  the  truth  must  be  confounded  by 
the  word  of  God. — Canstein  : — The  true  worship  of 
God  is  the  union  of  the  heart  with  Him. — Men  com- 
monly do  willingly  and  cheerfully  all  things  that  do 
not  set  them  about  changing  their  own  hearts. — 
Self-love,  or  the  selfish  mind,  is  so  mad,  that  it  pre- 
fers expending  its  care  upon  pots  and  cups  rather 
than  upon  itself.  —  Many  external  ceremonies  and 
human  ordinances  are  not  good  in  the  Church  of 
God ;  for,  those  who  are  bent  upon  rigidly  observing 
them  easily  come  to  forget,  or  postpone  to  them,  the 
true  commandments  of  God. — Qdesnel  : — The  open- 
ly impious  do  not  dishonor  the  truth  of  the  divine 
law  so  much  by  their  evil  life,  as  those  do  who  give 
themselves  out  to  be  lovers  of  the  law  of  God,  and 
yet  falsely  interpret  it. — After  God,  our  parents  are 
most  important;  and  them  their  children  should 
honor  as  the  channel  of  the  first  gifts  of  God — na- 
ture, life,  nourishment,  and  education. — Bibl.  Wirt. : 
— Christian  children  should  learn  well  the  fourth  and 
fifth  commandments. — Quesnel  : — Man  may  disguise 
his  godlessness  under  the  fairest  show  of  piety,  but 
God  sees  it  nevertheless ;  and,  as  He  condemns  it 
now.  He  will  hereafter  make  it  manifest  to  all  the 
world. — Majus  : — Vows  against  the  honor  of  God 
are  sinful,  and  must  not  be  paid. — £ibl.  Wirt. : — He 
who  departs  from  God's  word  in  one  point,  and  in 
that  point  prefers  the  ordinances  of  men,  may  be- 
come so  thoroughly  entangled  as  not  again  to  escape, 
Tit.  i.  15. — In  the  New  Testament,  the  making  dis- 
tinctions of  meats  is  classed  among  the  works  of  the 
devil,  1  Tim.  iv.  1-3. — Canstein: — All  depends  upon 
the  state  of  the  heart :  as  that  is,  we  are. — As  the 
heart  is  the  source  of  all  evil,  we  should  carefuUy 
watch  its  issues,  Jer.  xvii.  9. 

Schleiermacjier  : — This  was  the  sense  in  which 
the  Lord  Himself  said  that  His  yoke  was  easy  and 
His  burden  light ;  for  He  contrasted  Hhnself,  and  the 
fellowship  which  He  would  found  upon  His  own 
name,  with  the  yoke  and  the  manifold  external  bur- 
dens which  the  elders  were  never  weary  of  imposing 
upon  the  Jews. — Those  who  rest  wholly  on  external 
things  have  always  the  same  vain  labor  as  the  Phari- 
sees ;  and  this  has  its  ground  in  a  lack  of  confidence. 
It  springs  from  the  fact  that  man  can  never  have  so 
much  firm  assurance  concerning  that  which  is  not  the 
truth  as  he  can  concerning  that  which  is  the  truth ; 
and  this  unrest  manifests  itself  in  looking  anxiously 
at  the  letter,  and  in  seeking  after  external  uniformity. 
The  greater  the  number,  the  greater  their  hope  of 
internal  confidence:  of  that  which  is  slrictli/  internal 
they  have  nothing. — This  also  He  would  say,  that 
whosoever  contributes  to  confirm  such  notions  in  the 
minds  of  men,  and  make  their  notions  of  God's  ser- 
vice purely  external,  leads  them  thereby  away  from 
the  true  worship  of  God  in  spirit  and  in  truth,  and 
seeks  to  give  their  ideas  of  God  such  a  direction  and 


CHAP.  Vn.  24-31. 


67 


such  a  form,  that  they  no  longer  represent  to  them- 
selves that  God  who  will  be  worshipped  in  spirit  and 
in  truth,  but  an  imaginary  Being,  such  as  the  Gen- 
tiles frame  in  their  imaginations. — The  same  feeling 
which  leads  to  the  honor  of  father  and  mother  leads 


to  the  honor  of  our  Father  iu  heaven. — Gossner  : —    nacity. 


Manifestly,  wicked  human  ordinances  do  not  injure 
the  divine  doctrine  so  much  as  specious  and  seeming- 
ly holy  superstitious  inventions  and  false  interpreta- 
tions, which  are  received  with  confidence  by  the 
weak   devout,  and   held   fast  with   stubborn   perti- 


3.  TTie  Withdrawal  of  Jesus  to  the  Gentile  Borders  of  Tyre  and  Sidon,  and  to  the  District  of  Decapolis. 

The  Woman  of  Canaan.     Vers.  24-31. 

(Parallel :  Matt.  xy.  21-29.) 

24  And  from  thence  he  arose,  and  went  into  the  borders  of  Tyre  and  Sidon,'  and  en- 
tered into  an  house,  and  would  have  no  man  know  it :  but  [and]  he  could  not  be  hid. 

25  For  a  certain  woman,  whose  young  daughter  had  an  unclean  spirit,  heard  of  him,^  and 

26  came  and  fell  at  his  feet;   (The  woman  was  a  Greek,  a  Syrophenician  by  nation,)  and 

27  she  besought  liim  that  he  would  cast  forth  the  devil  out  of  her  daughter.     But  Jesus 
said^  unto  her,  Let  the  children  first  be  filled:  for  it  is  not  meet  to  take  the  children's 

28  bread,  and  to  cast  it  unto  the  [little]  dogs.     And  she  answered  and  said  unto  him,  Yes, 

29  Lord:  yet  the  [little]  dogs  under  the  table  eat  of  the  children's  crumbs.     And  he  said 

30  unto  her.  For  this  saying  go  thy  way;  the  devil  is  gone  out  of  thy  daughter.     And 
when  she  was  come  to  her  house,  she  found  the  devil  gone  out,  and  lier  daughter  laid 

31  upon  the  bed.*   And  again,  departing  from  the  coasts  of  Tyre  and  Sidon,  he  came  unto^ 
the  Sea  of  Galilee,  through  the  midst  of  the  coasts  of  Decapolis. 

1  Ver.  24.— ''Opta :  LachTnann,  after  B.,  D.,  L.,  A.  Kal  SiSuli/os  is  wanting  in  B.,  L.,  A.,  &c.  Tischcndorf  and  Meyer 
omit  it ;  taken  from  Matt.  xv.  21. 

2  Ver.  25. — Tischcndorf,  after  B.,  L.,  A.,  Versions :  dA\'  euffi/;  axovaocra  yvvrj. 

3  Ver.  27. — Lachmann  and  Tischendorf:  koI  e\eyev,  after  B.,  L.,  A.,  &o.  (D.  :  koI  Ae'yei ;  Vulgate:  qice  dixit).  And 
this  is  more  in  keeping ;  for  it  is  not  a  definitive  utterance,  like  the  6  6e  'Irjo-oOs  elirei/. 

^  Ver.  30. — See  Meyer,  concerning  the  inversions  of  this  clause.  [Lachmann  and  Tischendorf,  after  B.,  D.,  L.,  A., 
Versions,  have  adopted  the  transposition :  to  naiSCoi'  iSefSATj/neVoc  cttI  KAiVijf  Kal  to  SaLfjLovLov  ef  eATjAuSo?.  The  Received 
Text  is  to  be  retained ;  the  reading  of  Lachmann  is  accounted  for  from  the  fact,  that  the  copyist  passed  immediately  from 
the  Kai  following  e^eA7)Au9ds  to  the  Kal  in  ver.  31,  so  that  the  clause,  kol  rqv  fluyaT.  to  kAiVtjs,  was  left  out,  and  was  after- 
wards inserted  in  the  \vTong,  but  what  seemed  to  be  the  more  fitting,  iilaoe.  Hence  the  clause,  Bvyar.  to  kAiVt;?,  and  not 
the  clause,  to  Sai.ti.6v.  eleAijA.,  is  the  omitted  and  restored  one ;  so  that  all  the  variations  in  the  readings  are  found  in  the 
former  and  not  the  latter.     Meyer,  in  loco. — &1.] 

'^  Ver.  31.— Griesbach,  Lachmann,  Tischendorf,  after  weighty  authorities,  read  ei?  instead  of  irpds  (as  in  Mark  iii.  7). 
liachmann  and  Tischendorf,  after  B.,  D.,  L.,  A.,  Coptic,  Ethiopian,  Syriac,  Vulgate,  Saxon,  Itala,  read  rjAfle  Sia  SiSui'os 
instead  of  xal  SiSii>>'os  rjXOe. 

on  Matthew.,  xv.  21,  Critical  Note,  p.  281. — And  en- 
tered into  an  house. — Here  also  He  had  friends 
and  dependants,  as  He  had  in  the  opposite  direction, 
on  the  borders  of  Perea. 

Ver.  26.  A  Gentile,  or  Greek. — 'EWtj^'j, 
according  to  the  Jewish  phraseology  of  the  time,  in- 
dicating a  Gentile  woman  generally.  This  was  not 
merely  the  result  of  the  intercourse  of  the  Jews  with 
the  Greeks  specially;  but  it  sprang  from  the  fact 
that  in  the  Greeks  and  in  Greece  they  saw  the  most 
finished  and  predominant  exhibition  of  this  world's 
culture  and  glory.  Siirophcnician,  as  distinguished 
from  the  Ai;8u0oiVi/c6?,  the  Phoenicians  of  Africa,  that 
is,  Carthage  (Strabo).  The  Tex.  Rcc.  has  ^upo(poi- 
viacra  ;  but  the  true  reading  wavers  between  2vpo(poL- 
v'lKKTffa  (Codd.  A.,  K.,  &c.,  Lachmann)  and  2upa- 
*oifiKi(r(ra  (Tischendorf,  after  Codd.  E.,  F.,  &c.). 
Thus  she  was  a  Phoenician-Syrian  woman:  most 
generally  viewed,  a  Gentile ;  more  specially,  a  Sy- 
rian ;  and  still  more  specifically,  a  Phosuician.  Phce- 
nicia  belonged  to  the  province  of  Syi-ia.  But  the 
word  may  also,  more  precisely  still,  describe  the 
Syrian  of  Phoenicia,  the  Canaanite  woman  (Mat- 
thew). 

Ver.  30.  And  her  daughter  laid  upon  the 
bed. — A  sign  of  her  perfectly  tranquil  condition: 


EXEGETICAL  AND  CRITICAL. 

See  the  parallel  passage  in  Matthew,  and  the  pre- 
liminary summary  of  the  foregoing  section.  Critical 
Notes,  p.  282. 

Ver.  24.  And  from  thence  He  arose,  and 
went. — That  His  departure  was  at  the  same  time 
a  breaking  away  from  the  Pharisaic  party,  is  emphat- 
ically shown  both  by  Matthew  and  Mark.  His  travel- 
ling towards  the  borders  of  Tyre  and  Sidon  was  the 
prophetic  and  symbolic  representation  of  the  future 
progress  of  Christianity  from  the  Jews  to  the  Gen- 
tiles. So  in  ancient  times  Elijah  travelled  out  of  his 
own  land  into  Phoenicia.  Elijah  was  driven  away  by 
the  ascendency  of  idolatry  in  Isi'ael;  Christ  was 
driven  away  by  ascendency  of  a  hierarchy  and  of  a 
traditionalism  which  in  his  eyes  was  apostasy  from 
the  law  of  God,  and  therefore  idolatry.  Yet  Jesus 
did  not  yet  separate  from  His  unbelieving  people ; 
He  did  not  actually  go  into  Phcenicia,  but  only  into 
the  adjoining  borders  of  Galilee  (eij  ra  nedopia),  that 
is,  into  the  district  of  the  tribe  of  Asher.  But  after- 
wards, during  His  travels  among  the  mountains  and 
on  His  return  to  the  Galilean  sea.  He  actually  passed 
through  the  Sidonian  region.     On  those  travels,  see 


68 


THE  GOSPEL  ACCORDING  TO  MARK. 


the  demon  had  previously  drivcD  her  hither  and 
thither.  But  there  is  also  an  intimation  of  her  ex- 
haustion after  the  last  paroxysm ;  and  this  is  one 
more  instance  of  that  gradual  restoration  which  Mark 
loves  to  describe.  The  arrival  of  her  mother,  who 
was  the  subject  of  heaUiig  faith,  perfected  then  her 
new  life  and  vigor. 

Ver.  31.  Through  Sidon. — Meyer  thinks  that 
the  analogy  of  Tvpov  requires  us  to  understand  the 
town  of  Sidon.  But  the  coasts  of  Tyre  do  not  refer 
to  Tyre  as  a  city,  but  to  Tyre  as  a  country.  Thus 
we  agree  with  Ewald,  that  only  the  travelling  through 
the  district  of  Sidon  is  settled.  The  direction  of  the 
journey  was  first  northward  towards  Lebanon ;  thence 
from  the  foot  of  Lebanon  northeasterly,  and  back 
through  the  district  of  Decapolis,  that  is,  back 
through  the  region  which  lay  to  the  east,  or  the 
farther  side,  of  the  sources  of  the  Jordan,  to  the 
eastern  hank  of  the  Sea  of  Galilee.  On  Decapohs, 
comp.  Winer,  and  the  Critical  Notes  on  Matthew 
XV.  2L 


DOCTRINAL  AND  ETHICAL. 

1.  See  on  the  parallel  passage  in  Matthew. 

2.  The  circumstance  that  Mark  passes  over  the 
mediation  of  the  disciples  on  behalf  of  the  Gentile  wo- 
man, is  explained  by  the  critics  in  various  ways,  after 
their  favorite  fashion  of  external  comparison.  Meyer 
thinks  Matthew's  the  original  account.  But  if  we  look 
at  internal  motives,  this  whole  intervening  occur- 
rence, which  would  be  very  easily  understood  by  the 
Jewish-Christian  readers  of  Matthew,  would  not, 
without  some  commentary,  be  at  all  intelligible  to 
the  Gentile-Christian  readers  of  Mark.  Matthew 
gave  prominence  to  the  points  which  proved  to  the 
Jewish-Christian  how  strictly  Christ  remained,  during 
His  work  in  the  flesh,  within  the  limits  of  His  call- 
ing ;  and  that  He  received  the  Gentile  woman  into 
communion  and  fellowship  of  His  healing  works, 
only  on  account  of  her  strong  faith^  attested  by  the 
Israelite  witness  of  the  disciples  themselves.  This 
motive  had  no  force  in  Mark's  account.  Hence  he 
might,  in  harmony  with  his  own  design,  paraphrase 
the  repelling  word  of  the  Lord,  modifying  it  accord- 
ing to  its  inner  meaning ;  and  we  need  not,  with 
Meyer,  attribute  it  to  the  "  softening  down  of  later 
tradition." 

3.  As  Christ,  in  the  former  narrative,  let  a  ray 
of  His  transfiguring  glory  fall  upon  the  low  region 
of  meats  and  the  "  draught,"  so  here  He  casts  one 
upon  the  poor  dog.  Under  the  light  of  the  kingdom 
of  heaven,  everything  common  and  natural  obtains 
a  higher  meaning ;  it  obtains  a  value  in  the  econo- 
my of  God,  and  as  a  figure  of  the  relations  of  His 
kingdom.  The  place  of  daily  corruption  is  a  figure 
of  the  purifying  grave  and  kingdom  of  the  dead ; 
the  dog  a  figure  of  the  Gentile  world.  Sin  remains 
more  than  ever  condemned,  but  only  that  it  may 
be  made  subservient  to  the  judgments  and  honor  of 
God. 

4.  As  the  earnest  coming  of  the  Syrophenician 
woman  evinced  a  strong  susceptibihty  among  the 
Phoenicians,  humbled  by  many  sevei'e  judgments,  it 
was  needful  that  Christ  should  for  the  present  leave 
this  country,  in  order  that  His  Jewish  people  might 
not  be  alienated  by  his  premature  labors  among  the 
Gentiles.  But  He  left  the  region  with  the  glad  anti- 
cipation that  the  prophecy  of  Ps.  ii.  8  would  one  day 
be  fulfilled. 


HOMILETICAL  AND  PRACTICAL. 

See  on  Matthew. — A  solemn  sign,  when'  Jesus 
only  seems  to  go  forth. — The  travels  of  Jesus  to- 
wards west,  north,  east,  south :  also  a  sign. — Jesus 
has  everywhere  His  hidden  friends. — He  could  not 
remain  hidden :  that  is,  1.  He  hid  from  Himself,  in 
His  humility,  the  consciousness  of  the  great  influence 
of  His  majesty ;  2.  He  sacrificed  His  rest  to  the  rest- 
lessness of  passionate  men ;  3.  He  ever  submitted 
His  human  will  to  the  ruling  will  of  His  Father. — 
The  work  of  the  Son,  under  His  Father's  government, 
though  free,  yet  conditioned :  1.  In  Nazareth,  His 
own  city,  He  could  not  reveal  Himself;  2.  in  the 
dark  boundary  of  heathenism.  He  could  not  be  hid- 
den.— The  Gentile  longing  everywhere  feels  from 
afar  and  seeks  after  salvation,  whilst  the  Jews  reject 
it  before  their  very  eyes.  (The  nobleman  at  Caper- 
naum ;  Cornelius,  Acts  x. ;  the  Canaanitish  woman ; 
the  symbolical  man  of  Macedonia,  Acts  xvi.  9.) — 
The  Gentiles  likened  to  the  dogs  (house-dogs,  not 
wild  ones),  not  to  awaken,  but  to  humble  a  fanatical 
party  spirit:  1.  Unclean  indeed,  and  without  the 
natural  gift  to  distinguish  the  pure  from  the  impure ; 
2.  but  modest,  tractable,  docile,  thankful  table- 
companions  of  unthankful  children. — Christ  present 
with  His  fulness  of  help,  wherever  there  is  the  slight- 
est germ  of  faith.—"  For  this  saying."  Faith  mani- 
fest in  new  and  wonderful  words:  1.  Its  source, 
words  unspeakable  (Rom.  viii.  26) ;  2.  its  expression, 
new  words  of  the  Spirit,  clear  and  joyful  in  confes- 
sion, preaching,  and  prayer ;  3.  its  glory,  the  speak- 
ing with  new  tongues. — The  regeneration,  sanctifica- 
tion,  and  glorification  of  speech.— Christ,  the  terror 
of  evil  spirits  far  beyond  His  own  personal  mani- 
festation.— The  great  sign  which  the  Lord  gave  His 
disciples,  that  the  door  of  the  Gentile  world  was 
open. — Even  among  a  people  of  Moloch-worshippers, 
maternal  love  was  not  extinct. — Humility  the  test 
of  faith.— Humility  the  deep  ground  into  which  all 
the  streams  of  heavenly  blessing  are  poured. — The 
Lord  is  high,  and  yet  hath  respect  unto  the  lowly, 
Ps.  cxiii.  5-7. — As  Mary  prophesied  in  her  song  of 
praise,  such  was  Christ's  rule.— The  tarrying  of  Je- 
sus in  the  mountain-range  of  Lebanon,  a  silent  anti- 
cipation of  His  entrance  into  the  heathen  world  ;  as 
the  tarrying  in  the  wilderness  was  an  anticipation  of 
His  entrance  into  Israel. 

Starke: — t^ANSTEiN: — Christ's  travels  from  one 
place  to  another. — Quesnel  : — A  servant  of  Christ 
in  the  Gospel  may  indeed  remain  hidden,  but  it  must 
be  so  as  not  to  incur  the  shame  of  neglecting  any 
duty  owing  to  his  neighbor.— Cramer  : — When  we 
pursue  honor  in  an  unreasonable  manner,  it  flies 
from  us ;  when  we  fly  from  it,  it  pursues  us. — Ques- 
nel : — Every  sin  is  an  unclean  spirit  which  possesses 
the  sinner ;  from  Jesus  we  must  in  all  humility,  every 
man  for  himself,  seek  the  only  remedy.— SuSerings 
urge  men  to  seek  God  :  liappy  those  who  use  them 
to  "that  end. — Christ  is  still,  and  for  ever,  the  Saviour 
of  the  Gentiles,  Rom.  iii.  29.— Parents  should  feel 
the  utmost  anxiety  on  account  of  their  children,  that 
they  be  dehvered  from  the  power  of  Satan  and  led 
back  to  God.— Lange  : — The  sharper  the  test,  the 
more  blessing  does  it  bring  when  believingly  endured. 

Bibl.  Wirt.  .•— Faith  in  the  heart  permits  no  dis- 

placence  against  God's  rule  to  arise  in  the  soul. 
However  God  disposes,  and  whatever  He  says,  must 
be  best,  1  Pet.  v.  5,  0. — Hedinger  : — Perseverance 
presses 'through,  and   a   good  warfare  obtauis  the 


I 


CHAP.  VII.  32-3'7. 


69 


prize. — QuESNEL : — It  is  a  great  consolation  to  a 
Christian  mother  when  God  converts,  in  answer  to 
her  prayer,  a  daughter  possessed  by  a  worldly  spirit. 
But  how  little  prayer  is  urged  for  that  blessing ! — 
Eieger: — A  very  little  word,  faUing  into  a  softened, 
broken,  and  humbled  heart,  works  great  things. — 
Faith  derives  greater  advantage  and  strength  from 
humble  submission  and  willing  acknowledgment  of 
its  unworthiness  than  from  anything  else. — Braune  : 
— Let  every  one  Umit  himself  to  the  field  of  labor 
which  God  has  appointed  to  him  :  he  will  soon  see 
whether  or  not  God  gives  him  a  commission  to  go 
beyond  it. — Let  no  one  be  offended  if  he  is  hemmed 
in  by  a  narrow  limit,  according  to  God's  will.  Holy 
charity  and  heroic  love  are  all  in  all. — Schleier- 
MACHER  : — For  this  word,  go  thy  way.  It  was  not 
merely  a  word  of  faith,  but  such  an  answer,  too,  as 
fell  in  with  our  Saviour's  design.  Without  abolishing 
the  distinction  between  those  who  belonged  to  the 
people  of  the  old  covenant  and  those  who  were 
idolaters,  it  yet  threw  such  a  veil  over  the  distinction 


that  many  demonstrations  of  love  might  seem  proper 
to  pass  from  the  one  to  the  other. — Gossner,  on  ver. 
24 : — Many  might  remain  hidden  enough,  but  they 
will  not. — A  seemingly  great  severity  is  often  a  prep- 
aration for  great  benefactions. — Bauer  : — The  first 
act  of  salvation  in  the  Gentile  world. — Ahlfeld  : 
— Persevering  faith  is  sure  to  win  its  object.  When 
a  heavy  cross  weighs  thee  down,  seek  the  hght 
of  Christ's  countenance ;  hold  on  in  faith,  and  doubt 
not ;  He  will  give  at  last  all  that  thou  needest. — 
Thomasius: — How  the  Lord  awakens  faith  in  the 
hearts  of  men. — Greiling  : — The  time  of  suffering 
is  a  time  of  test. — Hartog  : — The  three  stages  of 
victorious  faith:  1.  It  looks  with  longing  at  the  di- 
vine Saviour ;  2.  it  waits  with  all  humility  for  help  ; 
3.  it  holds  fast  its  hope  with  firm  confidence. — Bo- 
decker  : — Wherefore  doth  God  delay  His  help  ? — 
C.  G.  Hoffmann  : — The  mighty  word  of  faith :  I  will 
not  let  Thee  go. — Dittmar  : — Great  faith  in  its  three 
stages :  1.  Its  stage  of  distress  ;  2.  its  stage  of  sift- 
ing :   3.  its  stage  of  confirmation. 


4;  The  Healing  of  the  Deaf  and  Dumb  Man.     Vers.  32-37. 
(Parallel:  Matt.  sv.  29-31.) 

32  And  they  bring  unto  him  one  that  was  deaf,^  and  had  an  impediment  in  his  speech 

33  [a  stammerer]  ;  and  they  beseech  liim  to  put  his  liand  upon  him.  And  he  took  him 
aside  from  the  multitude,  and  put  his  fingers  into  his  ears,  and  he. spit,  and  touched  his 

34  tongue  :  And,  looking  up  to  heaven,  he  sighed,  and  saith  unto  him,  Ephphatha,  that  is, 

35  Be  opened.     And  straightway^  his  ears  were  opened,  and  the  string  of  his  tongue  was 

36  loosed,  and  he  spake  plain.     And  he  charged  them  that  they  should  tell  no  man:  but 

37  the  more  he^  charged  them,  so  much  the  more  a  great  deal  they  published  it ;  And 
were  beyond  measure  astonished,  saying.  He  hath  done  all  things  well :  he  maketli 
both  the  deaf  to  hear,  and  the  dumb  to  speak. 

P  Ver.  32. — After  Kia^iov,  Ladunann  and  Tischendorf,  after  B.,  D.,  A.,  Versions,  have  Ka.i. — Ed.] 

^  Ver.  35.— Eu^t'tos  is  wanting  here  in  B.,  D.,  L.,  A.,  Versions,  liachmann,  Tischendorf.    Instead  of  6ii)foi'x5i)o-av, 
Lachmann  and  Tischendorf,  after  B.,  D.,  A.,  read  ijvoiyrfcrav. 

[3  Ver.  36. — Autos  is  wanting  in  A.,  B.,  L.,  A.,  Vulgate,  Lachmann,  Tischendorf. — Ed.] 


EXEGETICAL  AND  CEITICAX. 

See  on  Matthew. — The  healing  of  the  deaf  and 
dumb  man  on  the  east  side  of  the  Jordan  is  a  nar- 
rative peculiar  to  Mark.  In  regard  to  time  it  is 
closely  connected  with  the  two  foregoing  events :  oc- 
curring at  the  termination  of  the  Lord's  travels  to- 
wards Phoenicia  and  through  Decapolis  back  to  the 
eastern  border  of  the  Sea  of  Galilee  (Gaulonitis). 
Mark  shows,  in  his  account  of  the  miracles,  a  prefer- 
ence for  those  healings  in  which  the  gradual  pro- 
cess of  the  cure,  as  connected  with  the  instrument 
and  the  development  of  it,  is  vividly  presented. 
Thus,  in  his  account,  the  daughter  of  the  Syro- 
phenician  woman  lies  exhausted  upon  her  bed  after 
her  deliverance.  Thus,  he  represents  Jesus  as  com- 
manding them  to  give  the  daughter  of  Jairus  some- 
thing to  eat.  And  he  alone  records  the  heaUng  of 
the  blind  man  at  Bethsaida — a  process  which  was 
gradual,  and  performed  in  two  stages.  And  here  he 
alone  communicates  a  narrative  in  which  the  mirac- 
ulous act  of  the  Lord  is  closely  connected  with  the 
application  of  the  saliva. 

Ver.  32.    A  deaf  man,  who  could  not  well 


speak.  —  Meyer  opposes  this  translation:  "KOKphv 
HoyiXdXov  is  wrongly  translated,  a  deaf  man  difficult 
of  speech  {see  Beza,  Maldonatus,  De  Wette). — 
MoyiXaKos,  although  it  seems  in  its  formation  to  be 
hard  of  speech,  corresponds  in  the  Septuagint  to  the 
Hebrew  D^X,  dumb.  See  Isa.  xxxv.  5,  &c.  Hence 
it  is  a  deaf  and  dumb  man  (Vulgate,  Luther,  Calo- 
vius,  Ewald),  which  is  also  confirmed  by  dAaAous." 
Since  ixoyiXaXos  does  literally  mean  one  who  speaks 
with  diflBculty, — and  it  is  said  of  this  one,  that  after 
his  cure  he  spoke  opflcDs  (not  simply  he  spoke), — the 
meaning  of  the  words  is  sufficiently  established. 
With  deafness  there  is  connected  a  disturbance  of 
the  organs  of  speech,  or  a  general  perversion  of 
speech. 

Ver.  33.  Aside  from  the  mvdtitude. — AVliere- 
fore?  1.  He  would  make  no  display  (Theophylact); 
He  would  not  nourish  superstition  (Reinhard) ;  He 
would  have  an  undisturbed  relation  between  Himself 
and  the  sick  man  (Meyer).  This  last  is  the  weakest 
reason  ;  for  we  might  for  the  same  reason  except  the 
same  thing  elsewhere.  Rather  we  may  assume  that 
the  district  of  Decapolis  was  something  like  the  re- 
gion of  Tyre  and  Sidon :  it  was  not  a  purely  Jewish 
land.     Here  it  was  necessary,  especially  in  this  time 


70 


THE  GOSPEL  ACCORDING  TO  MARK. 


of  crisis,  that  He  should  avoid  a  publicity  which 
might  bring  together  the  Gentiles  in  crowds,  excite 
superstition  as  much  as  faith,  and  create  in  the  minds 
of  the  Jews  a  prejudice  against  Him.  In  an  anal- 
ogous manner  the  Lord  acted  in  the  case  of  the  blind 
man  of  eastern  Bethsaida:  He  led  him  altogether 
out  of  the  village.  In  both  cases,  however,  we  must 
remember  that  it  was  a  susceptibility  of  faith  which 
was  to  be  gradually  awakened.  See  the  Doctrinal 
Reflections. — And  put  His  fingers. — A  similar 
circumstantial  procedure  we  have  in  the  healing  of 
the  blind  man,  ch.  viii.  "  But  we  are  not  to  assume 
that  Jesus  desired  in  any  sense  to  conceal  the  mirac- 
ulous element  in  the  cures  (Lange,  Leben  Jesu,  ii.  1, 
p.  282),  which  would  amount  to  untruth."  Meyer.  But, 
upon  this  principle,  the  disguise  thrown  over  the 
evangelical  truths  of  the  Gospel  through  the  employ- 
ment of  parables,  would  amount  to  untruthfulness. 

And  He  spit. — Spitting,  He  touched  His  tongue. 
Meyer  thinks  that  the  touchiug  was  the  direct 
spitting  upon  the  tongue.  But  as  the  touching 
{S.irTf(jdai)  is  elsewhere  an  application  of  the  hand, 
it  may  be  assumed  that  He  moistened  His  finger  and 
touched  therewith  the  man's  tongue.  Saliva  used  in 
healing :  here  ;  ch.  viii.  23  ;  John  ix.  6.  De  Wette : 
Saliva  was  in  antiquity  a  remedy  for  the  eyes  (Plin. 
if.  iV.  28,  7 ;  Tacit.  Hist.  4,  21 ;  Sueton.  Vesp.  Cp. 
7;  Tanchuma,  f.  10,  2;  Sanhed.,  f.  101,  1;  Hieros. 
Sotah,  f.  16,  4;  Vajikra  Rabba,  f.  175,  2.  Comp. 
Wetstein  and  Lightfoot,  ad  Joh.  ix.  6).  Meyer: 
"  The  saliva  is,  like  the  oil  (ch.  vi.  13),  to  be  regarded 
as  a  conductor  of  the  miraculous  power."  Yet  it 
was  not  applied  in  the  cure  of  the  ear,  but  only  in 
the  healing  of  the  tongue  here,  as  ch.  viii.  in  the 
healing  of  the  eyes.  Wherefore  then  was  this  dis- 
tinction? Probably  because  the  saliva  was  better 
suited  to  be  a  symbolical  medium  for  the  awakening 
of  faith,  and  it  was  never  wont  to  be  applied  to  the 
ear. 

Ver.  34.  Looking  up  to  heaven,  He  sighed. 
— Manifestly  the  sighing  of  prayer.  How  much  more 
easily  He  seemed  to  accomplish  His  heaUng  on  other 
occasions  !  Or  was  deafness,  in  its  spiritual  signi- 
ficance, much  worse  than  blindness  and  possession  ; 
and  did  the  Lord  intend  to  signify  that  ?  We  assume, 
1.  that  in  this  half-heathen  district,  more  imperfect 
and  disturbed  forms  of  faith  presented  themselves  to 
Him,  which  made  the  healing  on  His  part  more  of  a 
conflict ;  and  2.  that  in  this  half-heathen  district, 
where  they  generally  believed  in  demigods  and  magic, 
He  desired  to  make  more  definitely  prominent  His 
own  dependence  on  God  the  Father.  For  the  like 
reason — that  is,  because  the  Pharisees  had  blas- 
phemed the  source  of  His  miraculous  power — He 
accomplished  the  raising  of  Lazarus  before  the  Jews 
from  Jerusalem  in  connection  with  a  loud  prayer  to 
the  Father ;  and  in  healing  the  man  born  blind,  John 
ix..  He  joined  with  Himself  in  the  work  the  temple- 
fountain  Siloam,  the  holy  spring  of  the  priests.  3. 
Since  the  Lord  could  not  influence  the  deaf  man  by 
word,  it  was  necessary  that  He  should  influence  Him 
by  a  strongly  speaking  sign. — Mark  everywhere  sets 
a  special  mark  on  the  sighing  of  the  Lord,  as  also 
upon  His  manner  of  looking :  comp.  ch.  viii.  12. 
Meyer  remarks,  and  rightly,  that  this  sigh  was  at  the 
same  time  a  sigh  of  painful  sympathy. — Ephphatha. 
— An  Aramaean  word,  in  the  Imperative :  Bo  thou 
opened.  Related,  though  not  identical,  is  the  Hebrew 
nns,  in  the  Imper.  Niphal. 

Ver.  35.  And  the  string  of  His  tongue  was 


loosed. — Thus  he  did  not  merely  speak  with  diflS- 
culty  on  account  of  his  being  dumb,  as  Olshausen 
supposes. 

Ver.  36.  But  the  more  He  charged  them. 
— The  stronger  His  prohibition  was,  the  more  it 
enkindled  a  desire  to  spread  the  i-eport  of  the 
miracle. 

Ver.  37.  He  hath  done  aU  things  well  j  that 
is,  in  the  healing. — Thence  they  draw  the  conclusion: 
As  well  the  deaf.  He  hath,  &c. 


DOCTEINAL  AND  ETHICAL. 

1.  Nothing  is  more  instructive  and  full  of  signifi- 
cance than  the  prudence  of  our  Lord  in  respect  to 
the  publication  of  His  miracles,  as  soon  as  He  had 
entered  the  borders  of  the  land  where  there  were 
closer  relations  with  heathenism,  and  the  people 
were  more  infected  by  heathen  views: — the  history 
of  the  woman  of  Canaan,  the  present  narrative,  and 
the  healing  of  the  blind  man  in  eastern  Bethsaida, 
all  illustrate  this.  The  reason  was,  that  Christ  would 
have  a  monotheistic  faith,  which  traces  all  up  to  God 
the  Father  as  the  final  source,  and  that  He  would  not 
suffer  His  divine  power  of  heahng  to  be  mingled  and 
debased  with  superstitious  and  magical  notions.  This 
holy  prudence  will  explain  many  and  great  restraints 
upon  the  full  influence  of  Christianity  in  the  heathen 
or  heathen-Christian  world,  down  to  the  present  day. 

2.  We  may  compare  the  doxology  of  this  people, 
ver.  37,  with  the  doxologies  of  ch.  i.  27;  ii.  12 ;  iii. 
11,  &c.  Matthew  explains:  They  glorified  the  God 
of  Israel. 

3.  It  must  be  particularly  observed  here  also, 
that  Jesus  could  aifect  this  deaf  and  dumb  man  only 
through  His  glance,  His  immediate  revelation.  His 
signs,  and  manner  of  action.  So  far  this  instance 
stands  alone ;  for  the  youth  who  was  deaf  and  dumb 
through  possession,  ch.  ix.  25,  suffered  not  through 
the  sealing  up  of  his  organs,  but  through  the  perver- 
sion and  violence  done  to  his  soul.  So  also  the  pos- 
sessed who  was  dumb.  Matt.  ix.  32 ;  and  the  de- 
moniac who  was  blind  and  dumb.  Matt.  sii.  22. 

4.  Our  Christian  institutions  for  the  deaf  and 
dumb  are  an  abiding  monument  of  that  miraculous 
healing  in  the  mountains :  the  natural  development 
of  the  miraculous  act  of  our  Lord.  The  heaUng  of 
the  deaf  and  dumb  by  signs,  was  a  type  of  the  in- 
struction of  the  deaf  and  dumb. 

5.  The  Romish  rite  of  baptism  relies  especially 
on  this  miraculous  history,  because  it  exhibits  the 
use  of  several  symbolical  elements:  1.  Separation 
from  the  multitude :  dedication  of  Christ  in  baptism. 
2.  The  baptizing  priest  touches,  with  an  Ephphatha, 
the  ears  of  the  infant ;  3.  moistens  its  nostrils  with 
saliva;  4.  lays  salt  in  its  mouth.  The  Christian 
Church  should  do  all  this  in  a  real  manner,  and  not 
in  a  symboUcal.  As  the  symbol  for  it,  and  at  the 
same  time  the  reality  of  it,  Christ  instituted  simple 
baptism. 

HOMILETICAI,  AND   PRACTICAL. 

Sufferers  to  be  brought  to  Jesus. — The  healing 
of  the  deaf  and  dumb ;  or,  the  double  disease  and 
the  double  cure  in  their  reciprocal  connection.  1.  The 
connection  between  deafness  and  the  inability  to 
speak :  a.  in  physical  things  ;  h.  m  spiritual.  2.  Right 
speaking  conditioned  by  right  hearing:  in  natural 


CHAP.  Vn.  32-S1. 


71 


life,  in  spiritual  things. — He  who  does  not  persevere  to 
the  end  in  hearing  aright  will  surely  cease  by  degrees 
to  speak  aright. — The  true  obedience  is  of  eminently 
quick  and  sure  hearing. — The  education  of  the  deaf 
and  dumb  man  in  faith;  1.  He  must  yield  himself 
up  to  be  led  by  the  strange  Wonder-worker,  who  can 
only  speak  to  him  by  looks,  into  the  wilderness ;  2. 
he  must  see  His  signs,  especially  the  signs  of  His 
prayer  and  His  sighing ;  3.  he  must  hear  his  word  of 
power,  that  he  may  have  his  hearing  and  be  able 
also  to  speak. — The  holy  care  of  the  Lord  in  all  His 
wonderful  works,  aiming  ever  at  the  glory  of  God's 
name. — How  the  wonder-working  majesty  of  Jesus 
is  concealed  in  His  humility. — Christ,  as  He  went  on 
His  way,  opposed  and  avoided  with  the  same  decided 
earnestness  the  heathenism  which  deified  men  and 
the  world,  and  the  Judaism  which  deified  the  letter 
and  ceremonial  observances. — Christ  had  to  struggle 
as  well  with  superstition  as  with  unbelief,  to  exalt 
both  into  faith. — All  Christ's  miracles  were  to  the 
honor  of  God:  1.  All  His  miracles  were  miracles  of 
prayer,  dependence  on  God,  and  strict  union  with 
His  Father ;  2.  all  His  miracles  were  distinguished, 
not  only  in  their  reason  and  their  end,  but  also  in 
their  form  and  manner,  from  the  magical  works  of 
the  heathen  world. — Christ  ever  conceals  the  thou- 
sands of  His  miracles  by  the  disguise  of  an  unpre- 
tending medium. — Christ  in  His  whole  being  full  of 
saving  power. — The  sighing  of  Christ  and  of  His 
Spirit  (Rom.  viii.  26)  over  the  sin  and  the  misery  of 
humanity  and  the  creature. — The  sympathy  of  Christ. 
— Guilt  and  innocence  in  the  popular  pi-oclamation 
of  Christ's  works. — The  words  of  His  astonished 
people:  He  hath  done  all  things  well :  1.  In  its  hu- 
man hmitation  ;  2.  in  its  higher  significance. — Con- 
cerning redemption  as  concerning  the  creation,  the 
word  holds  good,  The  Lord  hath  done  all  things  well 
(Gen.  i.  31):  1.  in  the  whole,  2.  in  the  details. 

Starke  : — Where  Jesus  goes  in  and  out,  there  is 
nought  but  blessing. — Caxstein  : — When  we  look  at 
the  deaf  and  dumb,  it  should  make  us  reverence  all 
the  more  the  glorious  gifts  of  hearing  and  speech, 
and  determine  to  use  both  prudently  to  the  glory  of 
God. — Zeisids  : — Most  people  can  both  hear  and 
speak ;  but  how  great  and  how  common  is  spiritual 
deafness  and  dumbness  ! — Luther  : — Christ  begins 
His  cure  with  the  ears,  and  acts  in  accordance  with 
nature ;  since  from  hearing  speaking  comes :  uKor} 
begets  vnaKoriv. — Lange  : — Let  us  seek  silence. — A 
Christian  should  often  sigh  over  spiritual  and  l)odily 
misery. — The  ears  should  be  open  for  God,  but  shut 
to  the  devil  and  the  world. — It  is  a  sign  that  the 
tongue  has  been  loosened  by  Christ,  when  the  words 
become  holy,  and  the  new  song  is  sung  to  His  glory 
out  of  a  new  heart. — Quesnel  : — The  humility  of  the 
benefactor,  and  the  thankfulness  of  him  who  has  re- 
ceived the  benefit,  may  contend  without  damaging 
peace  in  the  heart. — Wondering  at  God's  works  is 
well;  but  it  should  never  end  there. — Nova  Bibl. 
Tub. : — God  doeth  all  things  well,  not  only  in  healing 
and  binding  up,  but  also  in  smiting  and  wounding. — 
Zeisics  : — As  Satan  damages  and  i-uins  everything. 


so,  on  the  contrary,  Christ  repairs  all  things. — 
Braune  : — The  Lord  guides  all  His  own  in  various 
ways,  every  one  in  his  own ;  but  the  goal  for  all  is 
the  great  salvation  longed  for. — Jesus  speaks  the 
right  language  of  signs  to  the  deaf  and  dumb. — 
Gerlach  : — The  words,  "He  hath  done  all  things 
well,"  seem  to  express  an  anticipation  of  the  new 
creation. — Jesus  finds  His  glory  in  the  deaf  ears  of 
hardened  sinners,  and  in  the  speechless  or  restrained 
tongues  of  unthankful,  earthly-minded  unbelievers. 
Even  from  among  them  He  takes  many  into  solitude 
with  Him :  His  creating  hand  touches  the  sealed  ear 
and  the  idle  tongue,  His  high  priestly  intercession 
groans  to  the  Father  for  them,  and  often  His  Eph- 
phatha  opens  the  ear  and  looses  the  bonds  of  their 
tongue,  so  that  they  may  speak  plainly. — Lisco  : — 
The  turning  of  the  eyes  of  Jesus  towards  heaven 
should  teach  us  to  expect  our  help  from  thence,  and 
thither  to  direct  our  thanksgivings.  —  Schleiek- 
MACHER : — That  love  which  could  manifest  itself  so 
mightily  in  the  Redeemer  is  among  us  in  our  benev- 
olent institutions.  But  if  we  ask  what  has  driven 
men  to  think  upon  this,  we  can  say  no  more  than 
that  it  is  the  selfsame  Spirit  of  love  who  is  for  ever 
striving  to  meet  and  overcome  all  the  woes  and  suf- 
ferings of  humanity. — What  a  great  and  wonderful 
word  is  this  "  Be  opened,"  which  the  Redeemer  was 
ever  speaking  throughout  His  whole  manifestation, 
and  the  influences  of  which  have  never  ceased,  but 
will  go  on  until  the  whole  race  of  mankind  have 
come  to  the  hearing  and  knowledge  of  His  salvation, 
and  their  tongues  shall  be  loosed  to  the  praise  of  the 
Most  High  ! — Heubner  : — The  significance  of  the 
healing  of  the  deaf  and  dumb  (in  its  spiritual  applica- 
tion): 1.  The  person  of  the  wretched  one;  2.  the  lead- 
ing him  to  Jesus ;  3.  the  action  of  our  Lord  ;  4.  His 
looking  up  to  heaven  and  sighing  ;  5.  His  work  ;  6. 
His  prohibition  (the  conversion  of  a  simier  should 
not  be  boastfully  trumpeted  to  the  world  ;  it  should 
exert  its  influence  silently). — Christ  the  only  Phy- 
sician who  can  repair  the  mischiefs  in  God's  creation. 
— How  much  knowledge  of  God  may  come  through 
the  senses. — Bauer  : — How  many  are  still  deaf  and 
dumb  towards  the  kingdom  of  God  ! 

Klefeker  : — Even  in  the  suflFerings  of  His  crea- 
ture man,  God  finds  His  glory. — Reinhard  : — How 
we,  as  Christians,  should  sanctify  to  our  own  good 
the  defects,  infirmities,  and  sicknesses  of  our  bodies. 
— Huefell  : — The  Christian's  look  to  heaven. — 
Reinhard: — The  quiet  unostentatious  zeal  with 
which  Christians  should  do  good. — Thiess  : — The 
deaf  and  dumb  man  is  a  type  of  us. — Couakd  : — 
He  took  him  out  of  the  crowd  apart. — Bombard  : — 
The  Ephphatha  of  our  Redeemer:  1.  A  woi'd  of 
omnipotence  and  grace  ;  2.  great  and  glorious  in  its 
effect ;  3.  it  is  uttered  to  all  of  us ;  4.  it  is  vain  for 
many ;  6.  it  proves  its  virtue  on  believers,  ever  more 
beautifully  and  abundantly  ;  6.  it  wiU  one  day  abol- 
ish for  ever  all  our  fetters. — Rautenberg  : — He  hath 
done  all  things  well:  1.  Praise  of  His  perfection — 
wonder ;  2.  praise  of  His  benevolence — thanksgiving ; 
3.  praise  of  His  glory — adoration. 


72 


THE   GOSPEL  ACCORDING  TO  MARK. 


5.  The  Miraculous  Feeding  of  Four  Thousand.     Ch.  VIII.  1-9. 
(Parallel :  Matt.  xv.  32-39.) 

1  In  those  days  the  multitude  being  very  great/  and  having  nothing  to  eat,  Jesus 

2  called  his  disciiiles  unto  him,  and  saith  unto  them,  I  have  compassion  on  the  multitude, 

3  because  they  have  now  been  with  me^  three  days,  and  have  nothing  to  eat;  And  if  t 
send  them  away  fasting  to  their  own  houses,  they  will  faint  by  the  way :   for  divers  of 

4  them  came  from  far.     And  his  disciples  answered  him.  From  whence  can  a  man  satisfy 

5  these  men  with  bread  here  in  the  wilderness  ?     And  he  asked  them,  How  many  loaves 

6  have  ye?     And  they  said.  Seven.     And  he  commanded^  the  people  to  sit  down  on  the 
ground :  and  he  took  the  seven  loaves,  and  gave  thanks,  and  brake,  and  gave  to  his 

7  disciples  to  set  before  them ;  and  they  did  set  thein  before  the  people.     And  they  had 

8  a  few  small  fishes :  and  he  blessed,  and  commanded  to  set  them  also  before  them}     So 
they  did  eat,  and  were  filled :  and  they  took  up  of  the  broken  meat  that  was  left,  seven 

9  baskets.     And  they  that  had  eaten^  were  about  four  thousand  :  and  be  sent  them  away. 

'  Ver.  1.— Instead  of  TrojUTrdAXou,  B.,  D.,  G.,  L.,  M.,  A.,  [Vulgate,  Coptic,  Gothic,  Lachmaim,  Tiscliendorf,]  read  ttoAiv 
iroAAoO. — The  6  'Iijo-oOs  is  probably  an  explanatory  interpolation. 

^  Ver.  2. — Moi  is  wanting  in  E.,  D.,  [Lachmann,  Tischendorf,  Meyer.] 

3  Ver.  6. — B.,  D.,  L.,  A.,  [Lacbmann,  Tischendorf,  Meyer:]  jrapa-yyeAAei. 

*  Ver.  7. — Kai  evAoy^o-as  aina.  flirev  Koi  TaCra  TtapaTiOivai.     B.,  L.,  A.,  [Meyer.] 

^  Ver.  9. — The  oi  <j>ay6vTei  wanting  in  B.,  L.,  A.,  [Tischendorf,  Meyer;]  following  ch.  vi.  44. 


EXEGETICAL  AJS^D  CEITICAi. 

See  on  the  parallels  in  Matthew. — Marli's  second 
miraculous  feeding,  with  the  following  events,  stands 
in  the  same  connection  as  Matthew's  with  the  moun- 
tain travels  of  our  Lord.  There  is  not  in  the  slight- 
est particular  a  difference  between  Matthew  and 
Mark.  The  representations  of  the  second  feeding 
are  more  than  ordinarily  aUke  in  both :  the  begin- 
ning and  the  end,  especially,  are  essentially  the  same. 

Vei\  v.  And  he  blessed  and  commanded  to 
set  them  also. — The  Evangelist  distinguishes  the 
thanksgiving  over  the  fish  as  a  particular  act,  with 
the  word  evKoyijcras,  while  concerning  the  bread  he 
used  (vxapicTTria-a^.  Both  acts  of  devotion  are  to  be 
regarded  as  benedictions  of  the  food.  But  the  prayer 
of  praise  {euKoytlv)  is  related  to  the  prayer  of  thanks- 
giving, as  praise  is  related  to  thanks  :  it  is  the  same 
thing  carried  to  its  higher  pitch.  That  the  thanks- 
giving becomes  here  blessing,  characterizes  the  sec- 
ond act  of  the  feeding,  the  festival  anticipatory  of 
the  great  feast ;  and  it  is  all  the  more  sublime  as  be- 
ing pronounced  over  the  IxOvSia  oAi'yo.  The  follow- 
ing Romanist  distinction  (Reischl)  is  without  founda- 
tion :  "  Thanksgiving  (eucharist)  Jesus  presents  as 
man  (and  High-Priest)  to  the  Father ;  but  He  Him- 
self, as  Lord  and  God,  distributes  the  blessing  of 
omnipotence." 

Ver.  8.  Seven  baskets. — Comp.  the  explana- 
tions on  Matthew. 

Ver.  9.  About  four  thousand  men. — Matthew 
adds ;  besides  women  aftd  children. 


DOCTIlINAIi  AND  ETHICAL. 

1.  See  on  the  parallel  passage  in  Matthew. — The 
divine  side  of  the  second  miraculous  feeding  is  pre- 
sented all  the  more  expressly  and  clearly  by  the  cir- 
cumstance, that  in  the  present  instance  the  multitudes 
of  the  people  were  more  alien,  the  scene  of  it  was  a 
place  more  desolate  and  remote  from  human  habita- 
tion, the  excitement  of  the  people  more  intense  ;  not 


to  mention  that  Christ  had  just  returned  from  an 
extended  and  fatiguing  journey.  As  it  respects  the 
human  side  of  the  miracle,  and  its  relation  to  the 
measure  of  faith,  we  cannot  fail  to  observe  the  cir- 
cumstance that  a  more  abundant  provision  of  food 
is  made  for  a  smaller  number  of  the  fed.  As  it  re- 
gards the  difference  between  the  fragments  gathered 
up  in  the  two  miracles  respectively,  we  have  to  notice 
the  distinction  between  inrvpiSes  and  ko^icoc  the 
former  seem  to  have  been  vessels  of  larger  capacity. 

2.  Starke  : — 'S,TT\ayxy'^i^(f6at  means  such  a  feel- 
ing of  compassion  as  not  only  moves  the  mind,  but 
causes  a  physical  emotion — the  rush  of  blood,  yearn- 
ing of  the  bowels,  &c. — likewise.  The  word  is  used 
several  times  concerning  our  Saviour  by  the  three 
Evangelists.  The  greater  the  love  of  Jesus  was,  the 
more  susceptible  was  His  sacred  humanity  of  sym- 
pathy. 

8.  The  first  miraculous  feeding  took  place  when 
the  malignity  of  Herod  occasioned  the  Lord's  de- 
parture from  Galilee ;  the  second,  after  He  had  re- 
tired from  Galilee  before  the  hierarchical  and  phari- 
saic  party.  Both  times,  as  driven  away,  and  as  a 
refugee,  He  took  upon  Himself,  forgetting  His  own 
sorrow,  the  needs  of  all  the  people. 


nOMILETICAIi  AND  PRACTICAX. 

See  on  Matthew. — Christ's  compassion  towards 
the  people  was  a  compassion  for  their  want  of  bread. 
— The  Lord's  resting-place  after  long  travelhng. — 
Christ  does  not  let  His  people  depart  without  food. 
— Where  Christ  is  in  the  midst,  the  multitude  never 
go  away  unfed. — The  rebuke  contained  m  the  exam- 
ple of  the  people,  who  waited  on  Christ  three  days, 
though  they  had  nothing  given  them  to  eat. — The 
impotence  of  the  disciples,  and  the  Lord's  jirovident 
care. — Christ's  thanksgiving  becomes  blessing,  whilst 
the  provision  is  diminishing. — Christ's  royal  law  for 
the  table. — The  second  miraculous  feeding  seemingly 
less,  but  in  fact  more,  wonderful  than  the  first.  1. 
Seemingly  less ;  there  was  more  provision,  and  a 
smaller  number.     2.  Really  greater :  a.  in  regard  to 


CHAP.  VIII.  10-21. 


73 


the  Lord  (returning  from  long  journey  and  much 
labor) ;  b.  in  regard  to  the  despondency  of  tlie  dis- 
ciples ;  c.  in  regard  to  the  foreign  elements  of  which 
the  mass  of  this  mountain-people  was  made  up 
(probably  in  part  Gentiles). — Wells  are  made,  as  by 
the  Lord,  so  by  the  pilgrims  of  Zion,  passing  through 
the  valley  of  banishment,  Ps.  Ixxxiv. — The  Lord's 
heavenly  peace  in  His  earthly  need  :  He  is  Himself 
as  a  refugee  in  great  straits,  and  yet  feeds  with  com- 
passion a  host  of  thousands.  1.  The  peace  of  God 
in  the  forgetfulness  of  His  own  distress.  2.  The 
self-renouncing  love  of  others  in  this  forgetfulness. 
— To-day  He  gives  the  people  a  feast ;  to-morrow  all 
sorrows  await  Him. 

Starke  : — True  brotherly  love  does  not  look  so 
much  at  the  worthiness  of  the  person  as  at  his  need 
and  misery. — Believers  may  sometimes  fall,  even 
though  Jesus  be  near,  into  temporal  difficulties  and 
need ;  but  they  do  not  and  cannot  come  to  harm  or 
perish,  Kom.  viii.  35-39. — The  Lord  knows  our  need 
earlier  and  better  than  our  complaints  can  tell  Him. 
— OsiANDER : — How  different  from  these  people  are 
some  Christians  amongst  us,  who  can  scarcely  tarry 
one  hour  with  Christ's  servants,  hearing  the  divine 
word ! — Preachers  should  care  not  only  tor  the  souls, 
but  also  for  the  bodies,  of  their  hearers. — Kova  Bibl. 
Tub. : — When  we  truly  love  Jesus,  we  think  little  of 
the  length  or  hardship  of  the  way ;  we  care  nothing 
for  want  and  weariness;  but  wait  with  Him,  and 
prefer  the  kingdom  of  God  to  all  other  things. — Our 
unbeUeving  heart  hangs  on  the  means,  and  will  be- 
lieve nothing  that  it  does  not  see,  Matt.  vi.  2.5-30. 
— We  should  thank  God  for  everything,  even  for  our 
scanty  provision ;  He  is  bound  to  us  for  nothing. — 
(The  breaking  of  bread.)  When  God  puts  anything 
into  our  hands,  we  should  not  keep  it  unbroken  for 
ourselves  alone,  but  break  and  dispense  abundantly 
to  others. — Canstein: — Preachers  should  dispense 
the  food  of  God's  word  among  the  people ;  but  they 
should  give  to  the  multitude  nothing  which  God  has 
not  first  put  in  their  mouth  and  in  their  heart. — The 
meek  shall  eat  and  be  satisfied,  Ps.  xxii.  2(5. — The 
gifts  of  God  satisfy  the  heart. — In  every  fragment 
there  is  God's  blessing :  therefore  it  is  right  to  gather 
up  the  fragments. — With  God  it  is  all  the  same 
whether  there  be  little  or  much. — Schleiermacher: 
— He  kept  them  near  Him,  and  distributed  spiritual 
gifts ;  nor  did  He  remember  their  earthly  need  until 


He  had  found  that  they  were  filled  with  desires  that 
extended  much  further.  And  this  is  the  divine  order, 
in  this  connection,  between  the  spiritual  and  the 
temporal.  All  earthly  things,  so  far  as  they  go 
beyond  necessity,  have  value  only  so  far  as  they  are 
connected  with  the  spiritual. 

Heubner  : — Perseverance  in  hearing  the  word  of 
God. — The  design  of  Providence  in  letting  us  en- 
counter earthly  need. — Have  we  sought  diligently, 
and  first  of  all,  heavenly  things? — Trust  in  God 
when  the  season  of  scarcity  comes. — The  prevenient 
providence  of  God,  and  His  anticipating  care. — The 
Christian's  attention  to  his  neighbor's  need. — God 
can  bring  help  by  small  means. — Giving  is  better 
than  receiving. — Christ's  miracle  as  a  figure  of  the  ' 
miracle  of  divine  sustentation. — Jesus  as  House- 
holder.— The  Christian  householder  after  the  pattern 
of  Jesus:  1.  Watchfulness,  and  attention  to  all 
needs  ;  2.  love  and  sympathy  for  the  distress  of  each ; 
3.  trust  in  God  when  the  question  is.  Whence  shall 
we  get?  (Do  the  best:  God  will  do  the  rest  in  His 
own  way) ;  4.  spiritual  care  of  all  who  belong  to 
Him. — How  our  partaking  of  food  may  be  sanctified. 
— Rambach  : — How  may  the  Christian  give  God  His 
honor  in  the  enjoyment  of  his  daily  food  ? — Mar- 
HEiNEKE : — The  Christian  should  alwaj-s  see  a  higher 
significance  in  the  means  of  his  daily  sustentation. — 
Harms: — Instruction  concerning  table-worship. — 
DiETSCH  : — The  miracle  in  our  nourishment. — Huf- 
FELL : — The  divine  blessing  on  our  food. — Mehliss  : 
— The  glorifying  of  God  in  the  care  of  His  creatures. 
— Reinhard  : — The  connection  between  the  necessity 
of  nourishment  in  order  to  the  sustentation  of  our 
bodies,  and  the  growth  and  nourishment  of  our  souls. 
— Valerius  Herberger: — How  should  the  guests 
at  God's  table  comport  themselves  ? — Heubner  : — 
Jesus  the  people's  holy  Friend.  —  Burk:  —  Jesus 
Christ  supplies  all  our  need  out  of  His  riches  iu 
glory. — Stier: — The  miraculous  blessing  of  God's 
power,  as  shown,  1.  in  the  domain  of  nature,  and  2. 
in  the  kingdom  of  grace. — Ulber  : — The  meal  bless- 
ed by  prayer. — The  compassionate  heart  of  Jesus 
moaning  over  all  our  misery. — Couard  : — Reproof 
of  the  prevalent  complaint  over  hard  times. — Rein- 
hard  : — Christian  benevolence  at  a  time  of  general 
need. — Bauer: — When  Christ's  blessing  rests  on 
anything,  it  becomes  infinitely  more  than  it  was  in 
the  hands  of  men. 


EIGHTH    SECTION. 

THE  DECISIVE  CONFLICT  OF  JESUS  WITH  THE  PHARISEES  IN  GALILEE,  AND  HIS 
RETURN  TO  THE  EASTERN  SIDE  OF  THE  SEA.  PREPARATIONS  FOR  THE  NEW 
CHURCH. 

Chaptees  viii.  10— IX.  29. 


1.   Return  to  the  Galilean  Shore. 


Conflict ;   Return  ;   the  Leaven  of  the  Pharisees  and  the  Leaven  of 
Herod.     Ch.  VIIL  10-21. 


(Parallel :  Matt.  xvi.  1-12.) 

10  And  straightway  lie  entered  into  a  [the]  ship  with  his  disciples,  and  came  into  the 

1 1  parts  of  Dalmanutha.     And  the  Pharisees  came  forth,  and  began  to  question  with  him, 

12  seeking  of  him  a  sign  from  heaven,  tempting  him.     And  he  sighed  deeply  in  his  spirit, 


74 


THE  GOSPEL  ACCOKDING  TO   MARK. 


and  saith,  Why  cloth  this  generation  seek  after  a  sign  ?     Verily  I  say  unto  you,  There 

13  shall  no  sign  be  given  unto  this  generation.     And  he  left  them,  and  entering  into  the 

14  ship  again,'  departed  to  the  other  side.     Now  [And]  the  disciples  had  forgotten  to  take 

15  bread,  neither  had  they  in  the  ship  with  them  more  than  one  loaf.     And  he  charged 
them,  saying.  Take  heed,  beware  of  the  leaven  of  the  Pharisees,  and  o/the  leaven  of 

16  Herod.     And  they  reasoned  among  themselves,  saying,"  It  is  because  we  have  no  bread. 

17  And  when  Jesus  knew  it,  he  saith  unto  them.  Why  reason  ye  because  ye  have  no 
bread?    perceive  ye  not,   neither  understand?    have  ye  your  heart  yet^  hardened? 

18  Having  eyes,  see  ye  not?  and  having  ears,  hear  ye  not?  and  do  ye  not  remember, 

19  When  I  brake  the  five  loaves  among  five  thousand,  how  many  baskets  full  of  fragments 

20  took  ye  up?     They  say  unto  him.  Twelve.     And  when  the  seven  among  four  thousand, 

21  how  many  baskets  full  of  fragments  took  ye  up?     And  they  said.  Seven.     And  he  said 
unto  them,  How*  is  it  that  ye  do  not  understand? 


1  Ver.  13.— The  waAtv  precedes  efijSas,  accordin:?  to  B.,  C,  D.,  L.,  A.     Eis  to  irXoiov  {Recepta),  or  eis  nKolov  (Lachmann, 
after  A.,  E.,  F.).  wanting  in  B.,  C,  L.,  D.,  and  omitted  by  Tischendorf  [and  Meyer]. 

"^  Ver.  16. — The  Aeyofre?  wanting  in  B.,  D.,  and  Itala;  and  B.,  Itala  read  exovcriv  for  exoM^*"-      So  Laohmann  and 
Tischendorf. 

2  Ver.  17.— 'Eti  not  in  B.,  C,  D.,  L.,  A.,  [Laohmann,  Tischendorf,  Meyer.] 

*  Ver.  21.— Laohmann:   ttus  oin-u,  according  to  A.,  D.,  M.    Tischendorf  merely  outtw,  according  to  C,  L.,  D.    So 
Meyer. 

tlie  political  and  hierarchical  party.  According  to 
Matt.  xvi.  1,  2,  the  Sadducees  were  leagued  with 
them.  The  act,  therefore,  was  not  merely  an  act  of 
the  Pharisaic  school,  but  the  act  of  the  priests  and 
politicians.  Mark  merges  the  Sadducees  in  the  Phari- 
sees; for  they  hypocritically  played  the  Pharisee, 
inasmuch  as  they  demanded  a  sign  from  heaven,  al- 
though they  believed  in  no  such  thing. — And  began. 
— They  had  made  their  arrangements  for  a  decisive 
contest,  which  began  with  the  demand  of  the  sign 
from  heaven.     For  this  sign,  see  on  ilatthew,  p.  287. 

Sighed  deeply  in  His  spirit. — Comp.  ch.  vii. 
34.  He  sighed  so  deejily,  not  merely  in  general 
sorrow  for  the  hardened  unbelief  of  these  men,  but 
also  in  the  feeling  that  the  decisive  crisis  of  sever- 
ance from  the  pi'edominaut  party  had  come.  For 
the  demand  of  a  sign  from  heaven  was  a  demand 
that  He  should,  as  the  Messiah  of  their  expectation, 
accredit  Himself  by  a  great  miracle;  thus  it  was 
fundamentally  similar  to  the  temptation  in  the  wil- 
derness, which  He  had  repelled  and  overcome.  But 
His  deep  sigh  also  signifies  here  the  holding  in  of 
His  judicial  power,  the  silent  resolution  to  enter 
upon  the  path  of  tribulation.  Hence  the  refusal  of 
the  sign  is  immediate,  and  in  the  form  of  an  affirma- 
tion most  strongly  uttered.  It  is  to  be  observed  that, 
the  article  being  wanting,  the  nature  of  the  sign 
from  heaven  is  left  free  to  Him  :  He  was  to  perform 
a  sign  from  heaven,  which  should  be  acknowledged 
as  the  sign  from  heaven. 

Ver.  15.  And  the  leaven  of  Herod. —  See 
on  Matthew  ;  and  for  the  coml^ination  of  Pharisees 
and  Herodians,  compare  the  notes  on  Mark  iii.  6. 
The  one  passage  depends  on  the  other ;  and  it  is  ob- 
servable how  Mark  both  times  gives  marked  promi- 
nence to  this  hypocritical  and  malignant  combination 
of  extreme  parties.  Meyer  concludes  from  Matt.  xiv. 
2  that  Herod  was  no  Sadducee.  But  that  passage 
must  not  be  pressed  too  far.  Herod  certainly  coin- 
cided with  the  auti-scrij3tural,  anti-Messianic,  Hel- 
lenizing  universalism  of  tlio  Sadducees,  although  he 
did  not  adhere  to  their  party  in  its  dogmatic  views  , 
and  coloring.  Thus  we  have  here  only  two  aspects 
of  the  same  idea.  The  Jewish  dependence  upon  tra- 
ditions and  human  ordinances,  and  the  Jewish  free- 
tliinking,  form  in  their  respective  principles  the  two 
kinds  of  leaven  wliich  the  disciples  were  to  guard 
against.     Compare  on  Matthew. 


EXEGETICAL  AND  CRITICAL. 

See  on  Mattheii}. — What  follows  is  here  closely 
and  certainly  connected  with  the  preceding ;  and  in 
this  Matthew  and  Mark  concur,  as  also  in  the  es- 
sentials of  the  whole.  Mark  passes  over  the  rebuke 
of  Christ  in  relation  to  the  Pharisees'  knowledge  of 
the  weather,  and  also  the  sign  of  Jonas,  On  the 
other  hand,  he  mentions  the  Lord's  deep  sighing. 
He  notices  the  circumstance  that  the  disciples  had 
with  them  in  the  ship  one  loaf.  Instead  of  tlie 
leaven  of  the  Sadducees,  he  has  the  leaven  of  Herod  ; 
and  he  gives  most  keenly  the  Lord's  rebuke  of  the 
unbelief  of  the  disciples. 

Ver.  10.  3DaImanutha  was  a  small  place,  not 
otherwise  known ;  it  lay  probably  in  the  district  of 
Magdala,  where,  according  to  ilatthew,  Jesus  landed. 
Robinson  (iii.  514)  leaves  it  undecided  whether  or 
not  the  present  village  of  Delhemija  is  its  modern 
representative.  The  specifications  of  locality  by  the 
two  EvangeUsts,  respectively,  are  not  to  be  referred 
to  any  hypothesis  of  earlier  and  later  accounts: 
Matthew's  narrative  has  a  more  general  cast,  and 
Mark's  a  more  special,  in  these  respects.  The  land- 
ing was  manifestly  in  a  desert  and  unfrequented  place ; 
and  the  reason  of  this  was,  that  the  Galilean  party 
of  Pharisees  were  on  the  alert  to  seize  Jesus,  in 
order  to  bring  Him  under  a  judicical  process ;  for 
this  purpose  having  many  spies  abroad.  The  first 
illustration  of  this  is  found  in  Mark  ii.  6 ;  the  second, 
ch.  iii.  22 ;  the  third  (in  connection  with  ch.  vi.  29- 
31),  ch.  vii.  1.  That  allegation  touching  neglect  of 
purifyings,  which  the  Pharisees,  in  connection  with 
the  scribes  from  Jerusalem,  made  against  Him,  is 
carried  out  here  into  its  last  issues. 

Ver.  11.  And  the  Pharisees  came  forth. — 
Meyer :  "  Out  of  their  dwellings  in  that  country." 
People  generally  come  out  of  their  dwellings ;  but 
these  men  came  forth  as  spies  out  of  a  hiding-j^lace ; 
and  their  coming  was  proof  that  the  most  extreme 
care  as  to  the  circumstances  of  the  landing  of  Jesus, 
in  a  quiet  place  and  in  the  dead  of  night,  could  no 
longer  protect  the  Lord  from  their  eyes  {see  on  Mat- 
thew and  Leben  Jcsu,  ii.  875).  On  the  western  side 
of  the  sea  there  might  be,  here  and  there,  ricli 
mansions,  belonging  to  Herodian  courtiers,  which 
were  well  adapted  to  be  loopholes  of  observance  ibr 


CHAP.  VIII.  10-21. 


75 


DOCTRINAL  AND  ETHICAL. 

1.  See  on  the  parallel  in  Matthew. — The  debasing 
eifects  of  party  spirit.  The  Sadducees  must  here 
submit  to  the  Pharisees,  and  be  merged  in  them. 

2.  As  it  regards  the  desired  sign  from  heaven,  it 
is  to  be  observed  further:  1.  As  they  asked  for  a 
sign  from  heaven,  they  demanded  the  decisively  at- 
testing sign  expected  from  heaven.  2.  The  conse- 
quence of  this  authentication  would  have  been,  tliat 
Christ  must  have  come  forward  as  a  Messiah  in  their 
sense.  Hence  it  is  said  that  they  tempted  Him.  The 
demand  of  a  sign  from  heaven  was  like  the  tempta- 
tion in  the  wilderness.  The  Lord  had  hitherto,  since 
that  time,  escaped  any  such  demand.  If  He  now 
refused  it.  His  death  was  certain.  3.  The  demand 
was  so  far  not  absolutely  hostile,  as  they  were  still 
disposed  to  accept  Christ,  if  He  would  adapt  Himself 
to  their  views,  and  become  a  party  instrument  for 
their  purposes.  {See  on  Matthew.)  4.  The  sign  from 
heaven  which  Christ  denied  to  the  Pharisees,  stood 
in  close  relation  with  the  sign  of  Jonas.  The  denial 
of  the  one  was  the  announcement  of  the  other.  5. 
What  He  denied  to  the  Pharisees,  He  provided  soon 
afterwards  for  the  three  chosen  disciples  on  the 
Mount :  the  heavenly  sign  of  His  transfiguration. 

3.  The  sighs  of  Jesus. — The  Lord's  sigh  (ch.  vii. 
34)  was  the  sigh  of  self-devoting  mercy  to  the  world ; 
His  deep  sigh  (ch.  viii.  12)  was  the  restraint  and  hold- 
ing back  of  His  judicial  power  over  the  world,  under 
the  holy  resolution  to  suffer  for  it.  The  sigh  of  the 
Lion  of  Judah  over  the  hardening  of  His  enemies : 
the  prophecy  of  His  path  of  suffering,  but  also  the 
prophecy  of  the  world's  judgment.  The  groaning 
of  His  spirit  was,  1.  a  sighing  from  the  depths  of 
His  being,  2.  in  the  all-embracing  glance  of  His  con- 
sciousness over  the  path  of  His  own  suffering,  and 
the  path  of  the  world's  wretchedness. 

4.  Tlie  return  of  Jesus. — Not  without  a  plan, 
but  as  the  result  of  His  last  experience,  Jesus  now 
returns  back  to  the  eastern  bank.  It  is  clear  to  His 
consciousness  that  He  must  now  go  up  to  confront 
His  death.  He  therefore  needed  solitude,  that  He 
might  regulate  the  process  of  His  departure.  And 
to  this  there  was  necessary,  1.  the  confirmation  of 
the  disciples  in  faith  for  the  establishment  of  the 
new  Church,  and  2.  the  provision  that  His  death 
should  take  place  at  the  right  time  and  in  the 
right  way. 

HOSIILETICAL  AND  PEACTICAL. 

See  on  Matthew. — The  Pharisees  perfect  spies  on 
all  our  Lord's  ways. — The  Lord  cannot  escape  the 
Pharisees,  and  therefore  the  Pharisees  cannot  escape 
the  Lord. — The  demand  of  a  sign  from  heaven :  the 
tempting  crisis  that  our  Lord  foresaw  in  the  wilder- 
ness.— The  confusion  of  the  disciples,  occasioned  by 
this  decisive  conflict  (and  shown  in  the  forgetting  of 
bread,  and  anxiety  about  it),  as  opposed  to  the  di- 
vine repose  of  the  Lord :  a  prelude  of  their  con- 
fusion on  the  eve  of  the  Passion. — The  great  decisive 
No  of  the  Lord. — The  Lord's  deep  sigh  in  its  great 
significance:  1.  A  silent  and  yet  decisive  sign  of  His 
conflict  and  of  His  victory ;  2.  an  unuttered  word, 
which  contains  a  world  of  divine  words ;  3.  a  fulfil- 
ment of  the  primitive  prophecy  concerning  the  breach 
between  the  external  and  the  spiritual  Israel ;  4.  a 
prophecy  which  stretches  forward  to  the  cross  and 


the  final  judgment. — The  infinite  meaning  of  this 
sigh  of  Christ :  1.  As  a  breathing  forth  of  the  divine 
patience  over  the  visible  world  (Omnipotence  restrain- 
ing itself  in  love  and  wisdom,  when  dealing  with  the 
enmity  of  the  free  will  of  the  world) ;  2.  a  collective 
expression  of  all  the  sufferings  and  of  all  the  patience 
of  Christ;  3.  a  declaration  of  all  the  incarnate 
sorrow  and  endurance  of  the  Lord  in  His  Church. — 
The  significance  of  sighs:  1.  In  the  creature  (Rom. 
viii.  22) ;  2.  in  humanity,  and  in  the  kingdom  of  God 
(Rom.  viii.  23;  2  Cor.  v.  2;  Rev.  vi.  10).— The  return 
of  Christ  to  the  other  bank :  a  sign  of  His  return 
back  to  the  other  world. — How  little  the  disciples 
understood  that  crisis. — The  last  loaf  in  the  ship, 
the  last  loaf  in  the  house  (the  last  meal,  the  last 
piece  of  money,  the  last  sheet-anchor). — In  this  mat- 
ter, mark,  1.  the  disciples'  spirit:  they  misinterpret 
the  most  sublime  and  the  most  spiritual  things 
through  their  own  over-anxiety ;  2.  the  Lord's  spirit : 
He  makes  provision  for  the  testing  of  His  disciples, 
especially  now. — The  displeasure  of  Christ  at  the 
lack  of  spiritual  development  among  His  own  dis- 
ciples.— True  remembering,  in  its  full  import:  1. 
Christian  wakefulness ;  2.  Christian  life ;  3.  Christian 
progress. — The  influence  of  the  Holy  Spirit,  and  life 
in  the  Spirit :  bringing  to  remembrance  (John  xiv. 
26;  xvi.  13). — The  retreat  of  Jesus  in  order  to  ar- 
range His  death. 

Starke  : — Many  desire  new  wonders ;  and  when 
they  have  thought  they  have  seen  them,  have  not  yet 
turned  to  God. — It  is  not  becoming  to  prescribe  to 
God  the  means  by  which  we  are  to  arrive  at  divine 
knowledge  and  blessedness. — Hedinger  : — Ingrati- 
tude drives  Christ  away. — Quesnel: — It  is  a  fearful 
judgment  when  the  truth  altogether  forsakes  men, 
and  they  are  left  to  themselves. — Forgetfulness  gives 
an  opportunity  for  new  instz'uction ;  and  therefore 
even  their  failings  should  be  turned  to  account  by 
believers. — Cramer: — Faithful  teachers  should,  after 
the  example  of  the  Great  Shepherd,  diligently  warn 
their  sheep  against  false  doctrine  and  false  teachers 
(against  every  evil  leaven  to  the  right  or  left). — Out 
of  one  error  many  others  gradually  arise,  so  that 
the  whole  system  of  religion  may  become  perverted. 
—  Quesnel  :  —  Concerning  the  tendency  to  Sad- 
duceism  among  courtiers. — The  weaker  our  faith  is, 
the  more  anxious  and  troubled  we  are  about  bodily 
need,  and  the  more  hkely  to  make  spiritual  posses- 
sions of  less  account. — OsiANDf:R : — Ministers  must 
be  always  ready  to  exhort  their  hearers  with  severity, 
and  to  rouse  them  out  of  the  sleep  of  security. 

Braune: — When,  after  a  joyful  event,  or  the 
attainment  of  a  great  success,  one  is  suddenly  op- 
posed by  an  obstinate  contradiction,  the  result  is 
often  great  disquietude  or  blank  despondency.  The 
Lord,  whose  case  this  was  on  the  present  occasion, 
knew  very  well  what  He  would  do,  and  did  it  with- 
out any  restraint.  Let  all  men  learn  this.  They 
need  the  lesson  in  their  family  circles,  and  in  their 
civil  and  political  relations,  whether  more  or  less 
exalted. — Scarcely  had  Jesus  ended  with  His  enemies, 
when  He  must  begin  again  with  His  friends. — Before 
His  spirit  rose  the  whole  wickedness  of  His  enemies' 
spirit,  so  perverse  in  itself,  pervading  vv'ith  evil  the 
whole  of  the  people,  and  invading  even  His  disciples. 
It  had  already  seized  and  possessed  the  mind  of 
Judas,  1  Cor.  v.  7,  8. 

ScuLEiERMACHER :' — The  Redeemer  often  uses  the 
idea  of  leaven,  as  something  of  which  only  a  little 
is  needed  in  order  to  make  tlie  whole  like  itself — In 
truth,  He  was  the  leaven,  in  the  form  of  a  servant 


76 


THE  GOSPEL  ACCORDING  TO  MARK. 


iudeed,  destined  to  penetrate  the  whole  mass  of 
mankind  and  all  human  hfe  by  the  divine  power 
dwelling  in  Him. — If  ye  use  only  a  little  of  the 
leaven  of  the  Pharisees,  ye  will  very  soon  be  per- 
vaded throughout  with  its  influence. — The  leaven  of 
Herod :  the  family  of  Herod  was  a  foreign  one ;  they 
held  to  the  law,  and  affected  much  devotion  to  cere- 
monial ordinances,  in  order  to  attach  the  people  more 


firmly  to  themselves.  The  disciples  must  not  use 
Christianity  as  something  that  might  exert  a  good 
influence  upon  their  external  condition. — We  must 
be  pure  disciples  of  the  Master,  and  desire  nothing 
but  the  pure  kingdom  of  God. — Gossner  (on  ver. 
19): — This  is  a  test.  They  had  the  whole  history 
in  their  head  and  memory,  but  they  did  not  under- 
stand how  to  apply  it. 


2.  Tlie  Blind  Man  in  Eastern  Bethsaida.    Vkrs.  22-26. 


22 
23 


EXEGETICAl  AND  CRITICAIi. 


And  he  cometh^  to  Bethsaida;  and  they  bring  a  bhnd  man  unto  him,  and  besought 
him  to  touch  him.  And  he  took  the  blind  man  by  the  hand,  and  led  him  out  of  the 
town;  and  when  lie  had  spit  on  Ins  eyes,  and  put  his  liands  upon  him,  he  asked  him  if 

24  he   saw  aught.       And   he  looked  up,  and  said,  I  see   [the]  men   as  trees,  walking.^ 

25  After  that  lie  put  his  hands  again  upon  his  eyes,  and  made  him  look  up :  and  he  was 

26  restored,  and  saw ^  every  man  clearly.     And  he  sent  him  away  to  his  house  [home], 
saying,  Neither  go  into  the  town,  nor  tell  it  to  any  in  the  town.* 

'  Ver.  22.— The  Plural,  epx""™'.  after  B.,  C,  D.    Lachmann,  Tischendorf,  [Meyer.] 

^2  Ver.  24.— The  beautiful  reading:  pAeVw  tou;  avOp^Trov;,  on  is  Biv&pa  bpi>  trepmarovvrai  is  adopted  bv  Mever, 
lachmann,  lischendorf,  following  [A.,  B.,  C.*,  E.,  F.,  G.,  K.,  L.,  M.,  A.,  Gothic,  Thcophylact,  Euthj-mius.  (D.and  most 
of  the  Versions  have  the  Received  Text).]  r  j        ,  j 

3  Ver.  25.— Tischendorf,  [Meyer,]  Sie')3A6i/<ec,  after  B.,  C*  L.,  A.,  &c. 

«  Ver.  26.— The  Received  Text  and  Lachmann  follow  Cod.  A.    Tischendorf,  following  B.,  L.,  Coptic,  omits  the  clause 

mountain-range,  a  district  to  which  Jesus  subse- 
quently returned. —  A  blind  man. — What  follows 
shows  that  he  was  not  bom  blind,  but  had  become 
so.     He  had  evidently  seen  men  and  trees  aforetime. 

Ver.  23.  And  led  him  out  of  the  town. — 
Here  the  separation  from  all  others  is  still  more 
effectual  than  in  the  case  of  the  healing  of  the  deaf 
and  dumb  man,  ch.  vii.  33.  In  addition  to  the  mo- 
tive already  mentioned  for  performing  His  works  as 
much  as  possible  in  retirement,  viz.,  that  He  might 
insure  His  own  decease  in  Jerusalem,  we  may  assume 
that  there  was  also  a  pajdagogic  element  that  in- 
fluenced Hisn  on  the  present  occasion.  The  deaf 
and  dumb  man  could  not  hear  His  voice,  but  only  see 
His  signs ;  this  blind  man  could  not  see  Him,  he 
could  only  hear  Him  speak  and  feel  His  hand.  Thus 
it  was  a  test  and  a  discij^Une  of  his  faith,  when  he 
was  led  into  solitude  :  a  test  and  exercise  which  prob- 
ably was  still  much  needed  by  him. — And  when 
He  had  spit  on  his  eyes. — See  the  notes  on  ch. 
vii.  33  and  John  ix. 

Ver.  24.  I  see  men. — Expression  of  joy. — As 
trees ;  that  is,  I  see  men  walking,  large  and  unformed 
as  trees.  A  distinct  figure  of  an  indistinct,  twilight 
beholding.  It  was  the  first  stage  of  healing.  Ac- 
cording to  Euthymius  Zigabenus,  He  healed  the  man 
by  degrees,  because  his  faitli  was  weak,  and  the 
gradual  experience  of  recovered  sight  would  lead  him 
to  a  higher  degree  of  faith.  In  relation  to  this,  we 
may  observe  the  strikingly  passive  bearing  of  this 
blind  man,  as  of  the  deaf  and  dumb  man  before: 
with  this  we  may  compare  the  passiveness  of  the  im- 
potent man  at  Bethesda,  John  v.  According  to  01s- 
hausen,  a  too  rapid  process  of  recovery  might  have 
been  injurious,  and  the  gradual  cure  had  regard  to 
the  eyes  themselves.  But  this  and  the  preceding 
notion  we  leave  to  the  reader's  consideration ;  they 
may  have  a  certain  degree  of  force.  But  if  we  com- 
bine all  the  traits  of  this  and  the  foregoing  history, 
we  see  that  Jesus  designedly  repressed  the  fame  of 


Mark  alone  records  this  history  of  Christ's  heal- 
ing miracles  during  the  time  of  His  final  mountain- 
travels  along  the  Gaulonitc  range,  on  the  eastern 
side  of  the  Jordan  and  the  Sea  of  Galilee.  The  re- 
membrances of  Peter  preserved  for  us  these  special 
treasures,  belonging  to  a  time  so  preeminently  me- 
morable to  him  and  his  spiritual  development.  But 
we  have  too  often  observed  the  peculiar  feeling  of 
Mark  for  the  gradual,  natural,  progressive  develop- 
ment of  the  kingdom  of  God  {see  his  record  of  the 
parables,  and  the  final  miracles),  not  to  perceive  that 
this  period  of  the  ministry  and  work  of  Jesus  would 
strongly  rivet  his  attention. 

Ver.  22.  To  Bethsaida. — It  is  evident  that  the 
Bethsaida  of  the  western  coast,  in  Galilee  (John  xii. 
21),  is  not  here  meant,  as  Theophylact  and  others 
have  supposed ;  but,  as  Grotius  rightly  perceived,  it 
was  Bethsaida  Julias,  which  lay  upon  the  north- 
eastern coast  of  the  Sea  of  Tiberias.  Jleland  was 
the  first  to  indicate  that  there  were  twoBetlTRiidas. 
Josephus  tells  us  {Antiq.  18,  2,  1),  that  the  tetrarch 
Philip,  who  ruled  only  in.  the  eastern  part  of  Galilee, 
made  the  village  of  Bethsaida  into  a  town,  and 
named  it  Julias,  after  the  daughter  of  Augustus. 
{See  also  Be  Bell.  Jnd.  11,  9,  1 ;  and  Jerome  on  Mat- 
thew xvi.)  According  to  Pliny  [Hist.  Nat.  v,  15), 
Julias  was  situated  on  the  farther  coast  of  the  Sea  of 
Galilee;  according  to  Josephus,  on  the  Jordan,  120 
stadia  above  its  junction  with  the  sea.  Pococke 
thought  the  ruins  of  Taluy,  on  the  east  side  of  the 
Jordan,  marked  the  ancient  Julias  ;  Seetzen  thought 
the  same  of  a  little  village,  Tellauihjc ;  and  Robin- 
son, the  ruins  of  Et-Tell.  According  to  Luke  ix.  10, 
the  first  miraculous  feeding  also  took  place  in  a  de- 
sert place  near  this  same  Bethsaida.  See  Von  Rau- 
MER,  Falcestina,  p.  109.  Bethsaida  lay  in  the  way 
from  the  sea  towards  Cassarca  Phihppi,  in  the  higlier 


CHAP.  VIII.  22-26. 


77 


His  miraculous  works  in  a  district  where  He  was 
seeking  an  asylum  of  perfect  retirement,  in  order  to 
settle  everything  with  His  disciples ;  at  a  time,  too, 
when,  for  their  sake  and  His  own,  absolute  solitude 
was  essentially  necessary  with  reference  to  the  deci- 
sion of  the  future.  But  the  symboUcal  significance 
of  these  miraculous  dealings — as  bringing  the  divine 
power  into  gradual  contact  and  contest  with  human 
nature — was  more  expressly  brought  out  for  the  in- 
struction of  His  disciples  than  in  most  of  His  miracles 
of  healing. — The  persons  who  appeared  to  the  half- 
seeing  man  were  probably  his  companions,  and  other 
•sympathizing  people,  who  looked  on  in  restless 
motion. 

Ver.  26.  To  his  house. — He  did  not  belong  to 
Bethsaida,  and  he  must  go  immediately  from  the 
place  to  his  own  home — not  even  to  the  village  to 
which  he  had  already  come.  Indeed,  he  was  not  to 
mention  it  to  any  one  belonging  to  that  village,  and 
whom  he  might  meet  in  the  way.  This  explanation 
of  the  last  expression  ["  any  in  the  town  "J  is  not, 
as  Meyer  terms  it,  an  invention  to  meet  the  diffi- 
culty ;  it  is  the  obvious  and  only  natural  meaning  of 
the  expression.  Even  the  man's  companions  should 
find  him  recovered  and  seeing,  only  when  they 
reached  home ;  that  is,  if  they  were  not  permitted  to 
be  present  at  the  healing. 


DOCTRINAL  AND  ETHICAL. 

1.  Christ  sought  with  His  disciples  the  deepest 
solitude  among  the  mountains.  His  feeUng  was  that 
of  an  anticipation  of  His  death,  and  all  things  in  Che 
signs  of  the  times  said.  Set  Thine  house.  Thy  Church, 
in  order!  In  this  journey  the  people  who  brought 
the  blind  man  interrupted  Him,  and  there  seemed 
danger  of  His  way  being  embarrassed.  It  is  true 
that  this  did  not  hinder  His  heaUng  the  man,  but  He 
healed  him  in  the  most  undemonstrative  and  hidden 
manner.  The  secrecy  of  the  performance  was  paral- 
leled by  the  extraordinary  care  with  which  He  sent 
the  blind  man  to  his  own  house,  under  a  prohibition 
to  speak  to  any  man  in  the  neighborhood  concerning 
the  miracle.  The  blind  man,  however,  was  not 
merely  a  means  to  an  end ;  his  own  spiritual  edifica- 
tion was  in  question  also.  Since  his  faith  was  weak, 
his  spiritual  state  required  the  protection  of  solitude : 
only  in  the  profoundest  silence  could  the  blessing  of 
his  experience  ripen  into  perfection.  But,  thirdly, 
we  must  not  forget  the  Lord's  reference  to  those  who 
surrounded  the  blind  man.  They  asked  that  He 
would  touch  him.  To  this  demand  for  an  instant  act, 
followed  by  an  instant  influence,  the  Lord  opposed 
His  own  slow  and  circumstantial  method  of  proce- 
dure. So  also  in  the  case  of  the  deaf  and  dumb  man 
of  tlie  same  country  :  they  asked  Him  that  He  would 
lay  His  hand  upon  the  man.  And  if  in  this  district 
of  indistinct,  half-heathen  notions  there  was  any  idea 
arising  of  a  magical  influence  on  the  part  of  Christ, 
His  wisdom  dispersed  these  foolish  imaginations.  He 
made  prominent,  1.  the  religious  aspect  of  the  act; 
and  2.  the  struggle  iu  His  own  spirit  connected  with 
its  performance. 

2.  This  present  narrative  illustrates  how  Christ 
performed  His  mirades  iu  the  most  absolute  self- 
renunciation  I  at  the  most  unseasonable  time) ;  with 
the  most  profound  humility  (without  any  desire  for 
honor  among  men) ;  and  with  the  most  supreme  wis- 
dom and  confidence. 


3.  The  healing  of  the  blind  man  at  Bethsaida, 
like  some  other  similar  miracles,  was  especially  fitted 
and  intended  to  exhibit  the  harmony  of  miracle  with 
nature,  the  natural  elements  in  the  miracle,  the  grad- 
ual entrance  of  the  divine  power  into  the  old  nature, 
and  its  issues  in  the  new  nature. 


HOMILETICAL  AND  PRACTICAL. 

The  Lord,  deeply  occupied  with  thoughts  of  His 
cross  and  of  His  death,  does  not  repel  as  an  inter- 
ruption the  cry  of  the  wretched. — The  festal  season 
of  the  Prophet's  miracles  is  passing  away,  because  the 
season  of  the  high-priestly  miraculous  sufferings  is 
drawing  near. —  The  healing  of  the  blind  man  at 
Bethsaida  a  testimony  of  the  heavenly  wisdom  of  the 
Lord:  1.  In  respect  to  Himself;  2.  in  respect  to  the 
blind  man :  he  should  not  first  see  the  multitudes  of 
starers  in  the  street,  but  the  Lord  in  His  solitary 
glory,  and  thus  would  he  be  taught  more  fully  the 
lesson  of  faith ;  3.  in  respect  to  the  people  around ; 
4.  in  respect  to  the  disciples. — Abundant  as  was  the 
inward  Ufe  of  Christ,  His  acts  are  equally  abundant 
in  their  forms. — Christ,  in  performing  Hia  miracles, 
avoided  a  fixed  and  uniform  manner,  in  order  to  ob- 
viate all  the  idle,  superstitious  notions  of  a  magical 
influence. —  How  the  mind,  contemplating  the  same 
unchanging  fundamental  forms,  has  a  tendency  to 
become  mechanical  in  its  views. — As  the  wonder- 
working power  of  Christ's  hand  wrought  in  many 
fleeting  forms  of  action,  so  also  the  fundamental 
forms  of  the  ministei'ial  work  of  the  Church,  in 
teaching,  worship,  and  life,  should  be  moulded,  moved, 
and  inspired  by  the  life  of  the  Divine  Spirit. — The 
education  of  the  blind  man  into  faith. — The  gradual 
return  of  the  blind  man's  sight,  a  tj'pe  of  the  grad- 
ual illumination  of  the  soul. —  Even  the  spiritually 
awakened  see  at  first  men  as  trees,  unformed,  without 
definite  distinction. — I  see  men  as  trees.  This  rep- 
resents, as  it  may  be  viewed,  different  conditions  of 
the  spiritual  life :  1.  It  is  a  happy  state,  if  it  is  the 
first  stage  towards  clearly  seemg  in  perfect  knowl- 
edge ;  2.  it  is  a  gloomy  and  uncertain  state,  if  the 
Christian  should  remain  in  it ;  3.  worst  of  all,  if 
through  his  own  guilt  he  should  return  to  this  stage, 
fiilling  into  the  new  blindness  of  despair.  —  The 
blessed  experience  of  the  first  believing  look :  a 
strengthening  of  faith,  which  becomes  the  transition 
to  perfect  sight.  —  Go  not  into  the  town:  a  solemn 
word  concerning  Bethsaida. — Bethsaida  the  modern 
city  of  the  world,  with  an  imperial  name,  and  Beth- 
saida the  town  of  the  fishermen :  the  bright  and  the 
dark  side. — How  Jesus  avoids  the  fame  of  His  works, 
in  order  that  He  may  seek  in  the  shame  of  His  suf- 
ferings His  highest  honor  and  glory. 

Starke  : — Christ's  gifts  within  us  change  with 
times. — Canstein: — A  weak  and  slight  beginning  is 
yet  a  beginning  ;  and  in  God's  methods  a  little  is  in- 
tended to  become  gradually  greater. — Quesnel: — 
The  cure  of  spiritual  blindness  is  only  begun  on  earth; 
it  will  be  fully  accomplished  only  in  heaven. — Osian- 
DER :  —  God  often  turns  away  our  misfortune,  and 
mends  our  unhappiness,  by  slow  degrees :  have  pa- 
tience! —  Solitude  and  silence  after  conversion  is 
nnich  safer  than  much  talk  and  running  about. — 
We  should  let  the  truth  take  firm  root  in  us,  before 
we  speak  much  about  it. — The  converted  man  must 
take  care  not  to  turn  round  again  to  the  world. — 
Canstein: — Fearful  judgment,  when  God  reckons  a 


78 


THE  GOSPEL  ACCORDING  TO  MARK. 


man,  or  a  city,  or  a  land,  no  longer  worthy  of  the 
knowledge  of  His  word  and  works. 

Gerlach  : — The  gradualness  of  the  operation  is 
often  our  first  inward  assurance  of  the  certainty  of 
the  change. — Rieger  : — Do  not  despise  slight  means 
[referring  to  the  application  of  spittle]. — Braune  : — 
ilen  must  be  ever  known,  not  as  trees,  as  perishable 
plants,  but  as  rational  creatures,  called  to  eternal 
glory. — First  of  all,  however,  the  blind  man  came  to 


know  Jesus  aright :  to  know  Him  clearly  is  eternal 
hfe. 

ScHLEiERMACHER : — The  cure  of  the  blind  man 
in  its  resemblance  to  the  next  section:  1.  The  with- 
drawing to  a  place  apart  (special  reasons  for  this  in 
both  cases  respectively) ;  2.  the  gradual  work  (men 
as  trees ;  obscure  views  concerning  Christ) ;  3.  the 
Redeemer's  care  as  to  what  men  say  of  Him  ;  4.  the 
sight  restored,  and  the  confession  of  Peter. 


3.  The  Opinions  of  the  People,  and  Peter's  Confession.     Pre-announcement  of  His  Sufferings.     The  Pre- 
sumption of  Peter.     ChrisVs  Teaching  concerning  Cross-bearing.     Ch.  VHI.  27 — IX.  1. 

(Parallels :  Matt.  svi.  13-28 ;  Luke  ix.  18-27.) 

27  And  Jesus  went  out  and  his  disciples  into  the  towns  of  Cissarea  Philippi:  and  bj 
the  way  he  asked  his  disciples,  saying  unto  them,  Whom  do  men  say  that  I  am? 

28  And  they  answered,^  John  the  Baptist:  but  some  say,  Elias;  and  others,  One  of  the 

29  prophets.     And  he  said  unto  them,''  But  whom  say  ye  that  I  am?     And  Peter  answer- 

30  eth  and  saith  unto  him.  Thou  art  the  Christ.     And  he  charged  them  that  they  should 

31  tell  no  man  of  [respecting]  him.  And  he  began  to  teach  them,  that  the  Son  of  man 
must  suffer  many  things,  and  be  rejected  of  [by]  the  elders,  and  o/the  chief  priests,  and 

32  scribes,  and  be  killed,  and  after  three  days  rise  again.     And  he  spake  that  saying 

33  openly.  And  Peter  took  him,  and  began  to  rebuke  him.  But  when  he  had  turned 
about,  and  looked  on  his  disciples,  he  rebuked  Peter,  saying,  Get  thee  behind  me, 
Satan:  for  thou  savourest  [mindest]  not  the  things  that  be  of  God,  but  the  things  that 

34  be  of  men.  And  when  he  had  called  the  people  unto  him  with  his  disciples  also,  he 
said  unto  them,  Whosoever^  will  come  after  me,  let  him  deny  himself,  and  take  up  his 

35  cross,  and  follow  me.     For  whosoever  will  save  his  hfe*  shall  lose  it;  but  whosoever 

36  shall  lose  his  life  for  my  sake  and  the  Gospel's,  the  same  shall  save  it.»  For  what  shall 

37  it  profit  a  man,  if  he  shall  gain  the  whole  world,  and  lose  his  own  soul?     Or  what"  shall 

38  a  man  give  in  exchange  [as  a  ransom]  for  his  soul  ?♦  Whosoever  therefore  shall  be 
ashamed  of  me,  and  of  my  words,  in  this  adulterous  and  sinful  generation,  of  him  also 
shall  the  Son  of  man  be  ashamed,  when  he  cometli  in  the  glory  of  his  Father,  with  the 
holy  angels. 

1  And  he  said  unto  them,  Verily  I  say  unto  you.  That  there  be  some  of  them  that 

stand  here,  which  shall  not  taste  of  death,  till  tliey  have  seen  the  kingdom  of  God  come 
with  power. 

1  Ver.  28. — According  to  B.,  C.*,  D.,  L.,  A.,  [Vulgate,  Itala,]  Iiachmann,  and  Tischcndorf  add  avriu  Acyovres.    [Super- 
fluous, and  therefore  more  likely  to  be  omitted  than  added.    (Meyer.)] 

2  Ver.  29. — 'ETrjjpojTa  auTous,  instead  of  Aeyei  airTois,  after  B.,  0.,  D.,  is  the  reading  of  Lachmann,  Tischendorf,  [and 
Meyer.] 

2  Ver.  34.— B.,  C.*,  D.,  Ii.,  A.,  [Vulgate,  Itala,  Lachmann,  Tischendorf,]  read  ei  tis  instead  of  oo-ns.    A.,  B.,  Lacli- 
mann,  Tischendorf  have  tKOelv  instead  oi  a.KoKov6ilv. 

*  Ver.  35. — Trji/  ifivxhv  o-vtoii,  Codd.  A.,  D.,  Lachmann.     (Tiji'  eovroO  tlivxnv,  Griesbacli,  Scholz,  Tischendorf.) 
^  Ver.  37. — Tischendorf,  rt  yap,  instead  of  ij  rt,  after  B.,  L.,  A. ;  he  also  omits  Sucret  avSpiano^. 


EXEGETICAL  AND  CKITICAL. 

See  on  Matthew  and  Ljike. — In  respect  to  time, 
this  is  another  section  which  stands  in  strict  internal 
connection  with  the  preceding  crises.  There  are 
some  important  pecuharities  in  Mark.  Matthew  men- 
tions the  district  of  Ctesarea  Philippi,  Mark  the  vil- 
lages which  surrounded  it,  as  the  first  goal  at  which 
our  Lord  aimed  ;  and  the  latter  transfers  the  question 
to  the  way  thither.  Among  the  people's  thoughts 
and  verdicts  concerning  Jesus,  he  omits  the  mention 
of  Jeremiah.  It  is  observable  that  he  leaves  out  the 
benediction  of  Peter,  and  the  sjjecial  prerogative  as- 
signed to  him  after  his  confession.  Luke  also  omits 
these,  while  Matthew  details  them  all  in  full.     Here, 


as  elsewhere,  Peter,  Mark's  informant  and  voucher, 
omitted  or  kept  in  reserve  points  which  tended  to 
his  own  honor.  On  the  other  hand,  Mark  states  pro- 
minently tliat  the  Lord's  prediction  of  His  passion 
was  part  of  the  instruction  which  He  openly  gave ; 
he  also  quotes  the  Saviour's  rebuking  word  to  Peter, 
"Satan,"  without  any  of  the  definite  explanatory 
particulars  which  Matthew  gives,  and  without  Christ's 
"  Thou  art  to  Me  a  aKo.vZa'Kov.''''  Mark  speaks  of  the 
people  as  also  called  by  Jesus  to  hear  the  statement 
of  the  universal  law  of  suftering  in  the  kingdom  of  God. 
He  alone  has  the  emphatic  word,  that  he  who  is 
aslianiod  of  the  Lord  is  ashamed  of  Him  (in  a  disgrace- 
ful manner)  in  an  adulterous  and  sinful  generation. 
In  conclusion,  Mark  represents  the  coming  of  Christ 
more  expressly  than  the  other  two  Evangelists  as  a 


CHAP.  VIII.  27— IX.  1. 


79 


coming  in  power  (majesty) ;  while  Luke  speaks  of 
His  kingdom,  and  Matthew  of  His  appearing  in  that 
kingdom. 

Ver.  31.  After  tliree  days. — General  and  pop- 
ular way  of  speaking,  instead  of  "on  the  third 
day,"  wliich  afterwards  is  used  as  the  more  definite 
statement. 

Ver.  34.  And  when  He  had  called  the 
people  unto  Him.  —  This  scarcely  requires  us  to 
understand  great  multitudes.  But  Christ  makes  the 
people  who  were  present  sharers  in  this  part  of  His 
instruction,  in  order  to  impress  it  the  more  upon  His 
disciples  that  the  way  of  suffering  was  absolutely  im- 
perative, and  in  order  to  lay  down  the  fundamental 
laws  of  self-denial  and  holy  suifering  in  all  their  uni- 
versality of  application. 

Ver.  37.  In  exchange  for :  ransom-price. — 
The  avTdWayfxa  is  the  counter-price  antithetic  to  the 
price,  aXXayfia.  The  price  which  the  earthly-minded 
gives  for  the  world,  the  &\\ayij.a,  is  his  soul.  But, 
after  having  laid  that  down  as  the  price,  what  has 
he  for  an  avrdWayna,  to  buy  the  soul  back  again  ? 

Ch.  ix.  ver.  1.  There  be  some  of  them  that 
stand  here. — See  on  Matthew. 


DOCTKINAIi  AND  ETHICAL. 

1.  See  on  the  parallels  of  Matthew  and  Luke. 

2.  According  to  Mark,  Jesus  first  called  and  col- 
lected the  Twelve  in  the  villages  outside  of  Nazareth 
(ch.  vi.  6,  7);  then,  in  the  viOages  of  Ciesarea  Phi- 
lippi,  again  gathering  them  together  and  confirming 
them.  Solitude  and  sequestered  probation,  a  condi- 
tion of  establishment  and  confirmation  in  the  spirit- 
ual office. 

3.  It  is  of  great  significance  that  Peter  does  not, 
in  his  own  Gospel,  once  mention  the  word  of  Christ 
concerning  Ms  own  personal  priority  among  the 
Apostles,  least  of  all  as  the  institution  of  an  official 
primacy. 

4.  So  it  is  to  be  observed  how  strictly,  according 
to  Mark,  the  confession  of  Christ  is  conjoined  with 
the  announcement  of  His  passion,  and  with  the  re- 
quirement of  following  Him  in  the  way  of  the  Cross. 

5.  Let  him  take  up  his  cross. — An  obscure  inti- 
mation of  His  own  approaching  suffering  upon  the 
cross,  which,  even  in  its  general  terms,  gave  a  definite 
meaning.  Let  him  hold  himself  ready  to  follow  Me, 
regarded  as  the  vilest  malefactoi',  and  exposed  to  the 
deepest  shame  and  the  most  cruel  death.  The  cross 
of  Christ,  as  such,  is  not  a  kind  of  suffering  which  is 
the  natural  consequence  of  sin,  but  which  crosses 
the  views  of  an  ideal  or  newly  awakened  higher 
life. 


HOMILETIC^Ui  AND  PRACTICAL. 

See  on  Matthew  ;  and  compare  Liike's  parallel. — 
The  question  of  Christ:  "Whom  say  the  people  tliat 
I  am  ?  "  a  means  of  exciting  a  definite  Christian  con- 
sciousness, in  opposition  to  the  uncertain  notions  of 
the  world. — The  answer  of  the  disciples  in  all  its 
significance:  1.  No  man  says,  and  no  man  could  say 
without  madness,  that  Christ  was  nothing,  or  a  person 
of  no  importance.  2.  The  scorners  and  slanderers 
of  Christ  are  not  regarded  or  alluded  to.  3.  The 
testimonies  or  opinions :  a.  John  the  Baptist  (accord- 
ing to  Herod,  returned  from  the  dead) :  thus  Chris- 
tianity was    something  ghostly   and    preternatural. 


b.  Elias  (in  the  sense  of  Malachi) :  thus  they  were  not 
able  to  distinguish  Elias  from  Christ.  Christianity 
seemed  to  them  as  a  power  exerted  after  the  manner 
of  Elias ;  thus  in  a  spiritual  sense  as  something  legal. 

c.  One  of  the  prophets :  something  indefinite,  a  spirit- 
ual power,  which  none  could  clearly  understand. — 
The  question  was  not,  what  the  people  said  concern- 
ing Christ,  but  what  the  Apostles  said  concerning 
Him. — Christ  could  be  preached  as  the  Christ  of  all 
the  world,  only  after  the  fulfilment  of  His  passion  as 
the  Crucified  and  the  Risen.  The  confession  of  His 
people  was  to  the  Lord  no  sign  that  He  would  escape 
from  suffering,  but  a  certain  sign  that  He  would  suf- 
fer.— What  it  means,  that  the  Lord  announces  His 
sufferings  to  the  disciples  without  any  restraint :  1. 
In  reference  to  Himself,  2.  to  the  disciples,  3.  to  the 
world. — Only  after  we  have  known  the  person  of  our 
Lord  in  His  word  and  work,  can  we  understand  and 
beat*  the  knowledge  of  Christ's  work  in  His  passion. 
— The  true  confession  of  Christ  must  be  confirmed 
by  a  readiness  to  follow  Him. —  The  sufl'ering  of 
Christ  is  a  divme  sympathy  :  1,  As  sufl'ering  through 
and  for  the  world,  it  sprang  from  His  sympathy  with 
the  world ;  2.  it  establishes  a  divine  sympathy  in  the 
world,  as  suffering  on  its  own  account  and  with 
Christ. — Self-renunciation  of  the  believer  is  the  soul 
of  the  confession  of  Christ. — The  fundamentals  of 
the   Christian   fellowship :  I.  Its  fundamental  laws : 

1.  The  true  denier  (of  himself)  is  the  true  confessor; 

2.  the  true  cross-bearer  is  the  true  knight  of  the 
cross ;  3.  the  true  follower  (after  Christ  in  obedience) 
is  the  true  conqueror.  II.  Its  grounds  :  1.  He  who 
will  save  his  life  in  self-seeking,  shall  lose  it ;  he  who 
loses  it  in  devotion  to  Christ,  shall  gain  it.  2.  He 
who  lays  down  his  soul  to  win  the  world,  loses  with 
his  soul  the  world  also  ;  he  who  has  gained  his  soul, 
has  with  his  soul  gained  the  world  also.  3.  To  seek 
honor  in  the  world  while  ashamed  of  Christ,  leads  to 
infamy  before  the  throne  of  Christ ;  but  shame  in 
the  world  leads  to  honor  with  Him.  4.  Readiness  to 
die  with  Christ  leads  through  death  to  the  day  of 
eternal  glory. — It  is  in  self-denial  that  we  first  find 
our  true  selves,  recovering  our  personality  again. — 
True  self-denial  is  the  raising  of  our  buried  per- 
sonality out  of  the  grave  of  self-deceptions. — The 
false  and  the  true  self — How  shameful  to  be  ashamed 
of  Christ  in  an  adulterous  and  sinful  generation  :  1. 
As  the  deification  of  a  vanishing  honor,  which  is 
eternal  shame ;  2.  as  the  refusal  of  a  vanishing  shame, 
which  is  eternal  honor. —  How  Christ  detects  the 
thoughts  of  men  in  Ilis  communion. 

Starke  : — Canstein  : — We  may  lawfully  ask  what 
others  hold  us  for,  if  the  question  does  not  spring 
from  pride,  but  from  a  desire  to  do  ourselves  or 
others  good. —  Hedinger: — It  is  not  wrong  to  be 
jealous  of  one's  pubUc  repute.  But  Christ  remains 
ever  what  He  is,  despite  all  the  various  opinions  con- 
cerning Him. — Quesnel: — The  true  knowledge  of 
the  secret  mysteries  of  Christ  is  attained  only  by 
scholars  of  truth  and  light. — Here  is  a  catechetical 
lesson  given  by  Christ  Himself — All  truths  have  a 
set  time  for  their  full  revelation :  we  should  be  always 
careful  that  we  do  not  prematurely  speak,  or  antici- 
pate that  time,  Eccles.  ui.  7 ;  we  must  suffer  with 
willing  heart,  be  rejected  of  the  world,  and  be  cruci- 
fied with  Christ,  if  we  would  be  raised  with  Him, 
Rom.  vi.  6-8. — The  ungodly  can  do  nothing  against 
us  but  what  the  wise  decree  of  God  has  already  de- 
termined.—  Blbl.  Wirt.:  —  Flesh  and  blood  always 
look  rather  at  external  danger  and  damage,  than  at 
the  solemnity  and  claims  of  the  call  (Rom.  viii.  6-8 ; 


80 


THE   GOSPEL  ACCORDING  TO   MARK. 


1  John  ii.  15-17;  1  Pet.  ii.  11,  20,  21 ;  Gal.  v.  21.)— 
You  must  not  watch  Christ,  but  follow  Him ;  you 
must  not  boast  about  Him,  but  act  like  Him. — Nova 
Bibl.  Tub. :  —  World  gained,  nothing  gained  ;  soul 
lost,  all  lost. — The  greatest  good  is  not  to  be  met 
with  in  the  transitory  world,  nor  in  the  debauchery 
of  the  flesh :  he  whose  soul  is  united  with  God  has 
found  it.  —  If  thou  art  ashamed  of  Christ  in  His 
humble  and  lowly  state,  thou  wilt  have  no  part  in 
His  exalted  and  glorified  state. —  To  die  before  one 
has  seen  the  kingdom  of  God,  is  a  wretched  end. 


Braune  : — The  kingdom  of  God  is,  m  a  certain 
sense,  near  at  all  times :  there  is  no  season  when  its 
beginnings  are  not  manifest. —  Gerlach  : — (Peter), 
rash  and  impetuous,  spoke  only,  as  he  was  wont  to 
do,  in  the  name  of  all  the  rest. 

GossNER : — He  who  opposes  himself  to  the  cross 
of  Christ  and  its  doctrine,  is  a  Satan,  even  though 
his  name  were  Peter. —  In  the  kingdom  of  God,  all 
the  world  is  inverted. — Losing  is  there  called  gain- 
ing, and  gaining  is  there  called  losing. — Bauer, 
on  ver.  35  : — The  beginning  towards  eternal  life. 


4.  The  Transfiguration.     Vers.  2-13. 
(Parallels :  Matt.  xvii.  1-13 ;  Luke  ix.  28-36.) 

Aud  after  six  days  Jesus  taketh  with  him  Peter,  and  James,  and  John,  and  leadeth 
them  up  into  an  high  mountain  apart  by  themselves;  and  he  was  transfigured  before 
them.  And  liis  raiment  became  shining,  exceeding  white  as  snow ;  ^  so  as  no  fuller  on 
earth  can  white  tliem.  And  there  appeared  unto  them  Elias  with  Moses :  and  they 
were  talking  with  Jesus.  And  Peter  answered  and  said  to  Jesus,  Master,  it  is  good 
for  us  to  be  here:  and  let  us  make  three  tabernacles  [tents] ;  one  for  thee,  and  one  for 
Moses,  and  one  for  Elias.  For  he  wist  not  what  to  say  :^  for  they  were  sore  afraid. 
And  there  was  a  cloud  that  overshadowed  them :  and  a  voice  came  out  of  tlie  cloud, 

8  saying,  This  is  my  beloved  Son :  hear  him.     And  suddenly,  when  they  had  looked 

9  round  about,  they  saw  no  man  any  more,  save*  Jesus  only  with  themselves.     And  as 
they  came  down  from  the  mountain,  lie  charged  them  that  they  should  tell  no  man 

10  what  things  they  had  seen,  till  the  Son  of  man  were  risen  from  the  dead.  And  they 
kept  that  saying  with  themselves,  questioning  one  with  another  what  the  rising  from 

1 1  the  dead  should  mean.     And  they  asked  him,  saying,  Why  say  tlie  scribes  that  Elias 

12  must  first  come?  And  he  answered*  and  told  them,  Elias  verily  cometh  first,  and  re- 
storeth  all  things  [in  the  baptism  of  the  people  for  the  Messiah,  and  of  the  Messiah  for 
the  people]  ;  and  how  it  is  written  of  the  Son  of  man,  tliat  he  must  suffer  many  things, 
and  be  set  at  nought.*  But  I  say  unto  you,  That  Elias  is  indeed  come,  and  they  have 
done  unto  him  whatsoever  they  listed,  as  it  is  written  of  him. 


13 


'  Ver.  3. — The  ws  x"^"  is  omitted  by  B.,  C,  L.,  A.,  Tischendorf,  probably  on  acoownt  of  the  strange  comparison, 
[lleyer  retains  it,  remarking  that  it' it  were  an  interpolation,  it  would  be  us  to  (^w;,  in  conformity  with  Matt.  xvii.  2.] 

-  Ver.  6. — Most  Codd.  (A.,  D.,  E.,  F.,  G.,  H.,  K.,  Euthymius,  Thcophylact,  Meyer)  KaK-qaet ;  other  i-oadings,  AaATJoTj 
(Elzevir,  Fritzsche,  Seholz,  Lachmann),  a-rroKpidij  (B.,  C.*,  L.,  A.,  Tischendorf).— B.,  C.,  D.,  L.,  A.  have  eyei^ovro  instead 
oi?ia-av. — Ii.,  C,  L.,  A.,  Lachmann,  Tischendorf,  Meyer  read  cyeVejo,  with  Luke  ix.  35. 

3  Ver.  8. — B.,  1).,  Laolmiarm  read  ei  ju))  instead  of  aAAa,  with  Matt.  xvii.  8. 

•■  Ver.  12. — Tischendorf  and  Meyer :  6  Se  e(^j)  instead  of  aTroKpiO^U  direv,  after  B.,  C,  L.,  A.,  and  Syriac,  Coptic,  Per- 
sian versions. 

*  [There  arc  diffci'cnt  modes  of  punctuation.  According  to  Lachmann  and  Meyer  the  version  would  be :  "And  how 
is  it  written  of  the  Son  of  man?  that  he  must  suffer,"  &c.  According  to  another  punctuation,  followed  by  Ilahn,  the  ren- 
dering would  be  :  "  And  how  is  it  written  concerning  the  Son  of  man,  that  he  must  suffer  many  things,  and  be  set  at 
nought." — Ed.] 


EXEGETICAL  AND  CRITICAL. 

See  on  the  parallel  passages  of  Matthew  and 
Ltikc. — This  narrative  stands  in  a  definite  historical 
connection  with  what  precedes  (ver.  1);  as  it  does 
also  in  the  accounts  of  Matthew  and  Luke.  In  re- 
gard to  the  locality,  we  may  refer  to  our  notes  upon 
the  scene  in  jMaithew.  The  Tabor  tradition  is  suf- 
ficiently accounted  for  by  the  manifestation  of  Christ 
upon  the  mountain  in  Galilee,  Matt,  xxviii.  In  de- 
scribing tlie  effect  of  the  transfiguration,  Mark  uses 
the  strongest  illustrations  ("white  as  snow,"  etc.,  "as 
no  fuller,"  etc.).  He,  in  common  with  Luke,  records 
that  Peter  knew  not  what  he  was  saying,  or  what  he 
wanted  to  say.  But  he  alone  has  the  sudden  vanish- 
ing of  the  heavenly  visitors,  and  the  inquiring  look 


around  on  the  part  of  the  disciples.  He  joins  Mat- 
thew in  communicating  the  Lord's  dealing  with  the 
disciples  on  coming  down  from  the  mountain.  But 
he  alone  observes  that  the  disciples  questioned  among 
themselves  what  the  rising  from  the  dead  should 
mean.  On  the  other  hand,  he  omits,  what  Luke 
mentions,  that  Moses  and  Elias  {oipdiures  eV  S6Eri) 
conversed  with  Jesus  concerning  His  decease  in  Je- 
rusalem. So  only  Luke  has  the  delicate  notices  of 
the  slumbrous  and  yet  wakeful  condition  of  the  be- 
holding disciples ;  while  Matthew,  on  his  part,  alone 
applies  the  Lord's  word  concerning  the  Elias  who  had 
already  appeared,  to  John  the  Baptist.  Mark  mw- 
rates  the  history  of  the  transfiguration  in  his  own 
characteristic  manner,  exhibiting  its  main  traits  in 
vivid  and  living  touches. 

Ver.  2.   After  six  days. — See  on  Matthew. 


CHAP.  IX.  2-13. 


81 


Ver.  3.  No  fuller  on  earth. — The  white  gUtter 
was  supernatural.  Gerlach:  "In  ancient  times  they 
wore  but  few  colored  garments.  The  fuller's  business 
was  to  wash  what  was  soiled,  and  to  make  it  clean 
and  glistening."  Starke :  "  They  used  in  the  East  to 
make  linen  garments  so  beautiful  that  they  gUttered 
with  whiteness;  but  such  as  these  the  Lord's  gar- 
ments now  outshone.  The  white  color  was  that 
which  the  Romans  called  candorem,  and  which  was 
so  clear  and  so  deep  as  to  glisten  splendidly.  Mate- 
rials prepared  of  such  linen  or  other  materials  were, 
among  the  Jews,  appropriated  to  priests  and  kings. 
Such  garments  also  were  in  high  estimation  among 
other  people,  especially  among  the  Romans.  They 
were  worn  only  by  the  highest  personages,  who  were 
by  such  garments  distinguished  from  those  below 
them ;  hence,  when  they  were  seeking  high  offices  of 
state,  they  distinguished  themselves  by  such  clothing, 
and  were  called  candidati.  And  since  among  the 
Romans  the  glittering  white  upon  their  garments  was 
refined  to  the  highest  lustre  by  art,  and  the  Jews  had 
been  long  in  the  habit  of  endeavoring  to  imitate  it, 
we  can  understand  the  phrase,  That  no  fidler  on 
earth  could  so  whiten  them.  That  Solomon's  magnifi- 
cence was  white,  has  been  gathered  from  the  fact 
that  his  array  was  likened  to  the  lihes  of  the  field 
(Matt.  vi.  28,  29).  What  kind  of  glory  was  that  of 
Herod's  royal  apparel,  spoken  of  in  Acts  xii.  21,  is 
shown  in  Josephos,  Antiq.  xix.  T. 

Ver.  6.  For  he  wist  not  what  to  say  (or, 
he  would  say). — His  words  were  an  utterance  of 
immediate  feeling,  expressing  a  state  of  perfect  com- 
placency, after  the  manner  of  dreams,  ecstasies,  and 
visions,  in  figure, — in  figurative  language  which  came 
to  him  he  knew  not  whence. — They  were  sore 
afraid. — Matthew  observes  that  after  the  sound  was 
li.oard,  they  fell  on  their  faces  and  were  sore  afraid. 
But  there  is  no  real  difference.  For  their  trepidation 
began  naturally  at  the  beginning,  and  continued  in- 
creasing throughout.  Matthew  describes  its  chmax ; 
whilst  Mark  mentions  the  disciples'  fear  only  for  the 
sake  of  explaining  the  words  of  Peter. 

Ver.  10.  And  they  kept  that  saying  with 
themselves.  —  Luke  ix.  .36.  They  concealed  the 
fact  which  they  had  witnessed,  after  that  command. 
Fritzsche;  They  obeyed  the  prohibition  of  Jesus. 
Meyer,  on  the  contrary :  They  kept  the  words  con- 
cerning the  resurrection,  and  pondered  them.  The 
second,  indeed,  followed  from  the  first.  While  they 
religiously  kept  their  silence  down  to  the  day  of  His 
resurrection,  they  must  have  often  asked  when  and 
how  the  bond  of  secrecy  would  be  relaxed.  Starke : 
"  It  requires  much  effort  to  overcome  the  tendency 
in  beginners  to  prate.  The  word  Kpart^v  shows  it 
was  not  without  trouble,  and  putting  much  restraint 
upon  themselves,  that  the  disciples  kept  this  secret  so 
long.     The  other  disciples  probably  put  questions," 

&c. — The  rising  from  the  dead That  is,  this 

express  and  particular  resurrection  from  the  dead 
which  the  Lord  had  predicted  for  Himself 

Ver.  12.  And  restoreth  aU  things. — The  way 
and  manner  in  which  Elias  should  do  this  (the  idea 
is  still  indefinite,  in  the  Present)  is  explained  by 
what  follows :  And  how  is  it  V)ritte7i  of  the  Son  of 
Man  ?  —  What  holds  good  of  Him,  that  He  must 
suffer  many  things,  holds  good  also  of  His  forerun- 
ner. This  introduces  the  subsequent  thought :  EUas 
is  come  already.  The  punctuation  given  above,  ac- 
cording to  which  the  note  of  interrogation  stands 
after  "  Son  of  Man "  (Lachmann,  Meyer),  gives  a 
clearer  and  more  emphatic  idea  than  the  customary 
6 


position  of  the  note  of  interrogation  after  "be  re- 
jected." Instead  of  Kai,  one  would  in  the  latter  case 
expect  a  particle  of  opposition ;  and  the  construction 
of  ver.  13  should  then  have  been  different.  Another 
construction  is  this:  Elias  cometh  and  restoreth  all 
things.  And  how  ?  It  is  written,  &c. — How  it  is 
written  of  the  Son  of  Man. — That  is,  his  restor- 
ing all  things  proceeds,  like  the  work  of  the  Son  of 
Man,  through  sufferings  and  death. — That  He  must 
suffer  many  things. —  The  "va  is  here  especially 
striking.  Meyer  says,  that  it  sets  before  us  the  de- 
sign of  the  yfypaiTTat.  We  take  the  sentence  as  a 
breviloquence,  referring  to  what  precedes  —  "  Ehas 
cometh  first."  And  how  is  it  written  of  the  Son  of 
Man,  sc.  that  He  cometh?  In  order  that  {'Iva)  He 
may  suffer,  &c. 

Ver.  13.  As  it  is  written  of  Him. — That  is, 
in  regard  to  the  persecution  of  the  real  Elias.  See 
1  Kings  i.  19.  (Grotius,  Meyer.)  That  the  unworthy 
treatment  of  the  prophets  accords  (Kuinoel),  is  proved 
by  the  previous  verse,  where  from  the  impending 
sufferings  of  the  Messiah  the  conclusion  is  drawn 
that  Elias-John  must  also  suffer. 


DOCTRrNAIi  AND  ETHICAI,. 

1.  See  on  Matthew. 

2.  The  transitory  transformation  of  Christ  a  pre- 
lude of  His  abiding  transformation.  The  trans- 
figuration, as  a  transition  into  the  second  higher  con- 
dition of  human  nature,  was  like  the  glorification. 
The  transfiguration  has  the  glorification  for  its  result : 
the  glorification  is  conditioned  by  the  transfiguration. 
Into  this  condition  the  glorified  Christ  will  raise  His 
people  also,  1  Cor.  xv.  But  the  glorification  is  the 
consummated,  internal,  spiritual  power  and  glory, 
exalted  above  the  changed,  creaturely  life,  and  mani- 
fested as  the  perfected  light  of  life. 

3.  According  to  the  privately  communicated  opin- 
ion of  a  respected  Romanist  theologian — personally 
unknown  to  me — the  transfiguration  upon  the  moun- 
tain was  a  night-scene.  This  was  Schleiermaclier's 
opinion  also  {see  his  Sermons  on  the  Gospel  of  Mark). 
In  favor  of  this  supposition  we  may  observe,  1.  that 
the  transfiguration  of  Jesus  followed  a  solemn  season 
of  prayer;  and  we  know  that  He  commonly  held 
these  solemn  seasons  of  prayer  in  the  night ;  2.  that 
Luke  mentioned  their  having  gone  down  from  the 
mountain  on  the  day  after  that  event.  The  trans- 
figuration, by  being  considered  as  a  night-scene,  evi- 
dently has  a  peculiarly  mysterious  light  thrown 
upon  it. 

4.  As  on  the  baptism  of  Christ  His  personal 
divine-human  consciousness  came  to  full  maturity,  so 
was  here  consummated  the  consciousness  of  His  per- 
fected prophetic  work  of  word  and  deed.  The  goal 
of  His  prophetic  work,  in  the  narrower  sense,  was  al- 
ready reached.  As  Jesus,  regarded  in  Himself,  apart 
from  His  connection  with  sinful  humanity,  as  the  per- 
sonally perfected  God-man,  might  at  His  baptism 
have  ascended  into  heaven,  if  He  had  willed  to  sever 
His  destiny  from  that  of  mankind,  so  He  might, 
as  Prophet  of  the  New  Testament  word  of  revela- 
tion, with  the  consummated  consciousness  of  having 
done  His  prophetic  work,  have  made  the  Mount  of 
Transfiguration  the  Mount  of  Ascension.  [But 
if  Christ  had  ascended  to  heaven  from  the  Mount 
of  Transfiguration,  He  would  have  falsified  the  very 
prophecies  alluded  to;  for  these  included  His  Pas- 
sion and    Crucifixion.  —  Ed.^      The    authority  al- 


82 


THE   GOSPEL  ACCORDING  TO  MARK. 


ready  referred  to  brings  this  out  very  excellently ; 
and  we  also  have  alluded  to  it,  in  the  Leben 
Jesu,  ii.  908.  "In  fact,  this  was  the  moment 
(when  the  cloud  received  Jesus,  and  separated  Him 
from  the  disciples)  to  teach  them  that  He  had  power 
to  retain  His  hfe,  and  that  it  was  only  free  love  that 
made  Him  leave  the  fellowship  of  the  heavenly 
beings,  and  go  down  with  His  disciples  into  the  valley 
of  death." 

5.  Moses  and  Eli  as  conversed  with  the  Lord,  ac- 
cording to  Luke,  concerning  His  departure  in  Jerusa- 
lem. The  unknown  Romanist  expositor  just  alluded 
to  thinks  that  these  men  appeared  to  the  Lord  as  re- 
presentatives from  the  kingdom  of  the  dead,  that 
they  miglU  add  their  argument  to  ensure  His  volun- 
tary determination  to  encounter  the  sufferings  of 
death,  and  thus  redeem  those  who  were  held  in  the 
realm  of  death,  or  generally  complete  His  work  of 
redemption.  The  gratuitous  and  unwarranted  idea 
of  the  intercession  of  the  saints  for  the  dead  will  not 
prevent  our  domg  justice  to  the  penetration  of  this 
view.  But  there  are  two  things  to  be  noticed :  1. 
According  to  Luke,  Moses  and  Elias  appear  to  the 
Lord  in  glory  (ver.  81),  not  as  supplicating  interces- 
sors ;  2.  Christ  had  already  much  earlier  preannounced 
His  passion :  His  baptism  itself  was,  in  this  relation,, 
decisive  in  its  force  as  a  preintimation.  But  that  the 
kingdom  of  the  dead  had  some  interest  in  the  volun- 
tary determination  of  Christ  to  go  on  His  way  of  suf- 
fering, Ebrard  has  well  shown,  and  remarks :  "  In 
the  transfiguration,  Jesus  had  given  the  fathers  of 
the  ancient  covenant  the  blessed  inteUigence  of  His 
perfect  readiness  to  redeem  them  by  His  own  death." 
Comp.  my  Leben  Jesu,  ii.  909. 

6.  Let  us  make  three  tabernacles. — A  significant 
Future  is  added :  for  he  knew  not  what  he  would  say 
(XaA7)o-6i).  The  man  in  ecstasy  (as  in  a  dream)  brings 
the  feeling  or  the  thought ;  but  the  figure  or  form  of 
the  thought  is  imparled  to  him  according  to  the  secret 
laws  that  rule  the  figurative  perception  and  language 
of  the  visionary  condition.  Thus  came  the  figure  to 
Peter  :  "build  three  tabernacles,  one  for  Thee,"  etc., 
as  an  expression  for  his  blessed  feehngs  which  he 
would  utter. 


HOMIIiETICAL  AND  PKACTICAL. 

See  on  Mattliew.  So  also  Luke. — Between  the 
confession  and  the  transfiguration  hes  the  week  of 
temporal  trials.  —  The  mountain  of  prayer  is  the 
mountain  of  transfiguration. — The  revelation  of  the 
life  of  Christ  in  His  glorification  here,  a  promise  and 
sign  for  His  people,  2  Cor.  v. — The  Lord's  heavenly 
beauty. —  Christ  at  the  turning-point  of  His  deeds 
and  sufferings ;  by  festal  remembrance  and  sacrificial 
consecration  glorified.  —  Consecration  to  the  Lord 
changes  man:  1.  Internally:  he  is  elevated  into  the 
spiritual  world,  and  surrounded  by  blessed  spirits.  2. 
Externally:  he  is  renewed,  adorned,  transfigured. — 
The  only  true  adornment  of  men:  divine  life  of  the 
Spirit. — Man  upon  the  mountain :  the  first  Sunday 
festival  of  the  youthful  Church  of  the  Confession. — 
The  transfiguration  a  sign  and  symbol  1 .  of  the  Sun- 
day, 2.  of  the  Ascension,  3.  of  the  new  Paradise. — 
The  wish  of  Peter;  or,  the  ideals  of  young  Chris- 
tians and  the  Lord's  training:  1.  Ideals  of  young 
Christians :  that  of  retaining  their  early  experiences, 
that  of  entire  separation  from  the  world,  life  of  con- 
templation. 2.  The  Lord's  guidance ;  further  on- 
v/ard,  deeper,  "higher. —  All   else  comes  and  goes: 


Jesus  alone  abides. —  Moses  and  Ehas  vanish  from 
the  disciples  before  His  glory,  and  in  the  end  they 
see  Him  alone.  —  The  law  and  the  prophets  are 
merged  in  the  glory  of  the  Gospel. — The  transfigura- 
tion of  Christ  upon  the  mountidn :  for  Him,  as  for 
the  three  blest  disciples,  a  preparation  for  Gethsem- 
ane. — The  transfiguration  of  Jesus :  1.  As  a  single  , 
central  point  in  His  life ;  2.  in  its  earlier  types  and  / 
symbols  (Enoch,  Abraham,  Moses,  Elijah,  earlier  / 
crises  in  the  life  of  Jesus  Himself);  3.  in  its  signifi- 
cance for  the  future,  pointing  to  the  resurrection,  the 
ascension,  the  great  manifestation  of  Christ,  the  glo- 
rification of  believers. — The  transfiguration  of  Christ 
the  sure  pledge  of  the  renewing  of  the  world.  Rev. 
XX.  21,  and  of  that  new  state  of  glory  wherein  the 
word  is  fulfilled.  Behold,  I  make  all  things  new ! — 
The  prophetic  history  of  Christ's  life  and  suffering, 
the  history  of  the  life  and  suffering  of  His  people. — 
The  Lord  gives  unasked  to  His  disciples  that  sign 
from  heaven  which  He  had  denied  to  the  asking 
world. 

Starke  : — Osiander  : — God  strengthens  the  faith 
of  His  people  before  trials  come,  that  they  may  be 
able  to  endure  tliem. — Bibl.  Wirt. : — He  who  would 
be  conversant  with  heavenly  thmgs  must  tear  away 
his  soul  from  earth,  and  soar  towards  God. —  The 
heavenly  glory  is  incomparable ;  greater  and  more 
excellent  than  all  beauty  and  grace  upon  earth. — 
Nova  Bibl.  Tub.: — Moses  and  Elias  still  live:  wit- 
nesses of  eternity. — Bibl.  Wirt. : — In  Christ  the  law 
and  the  prophets  attained  their  goal  and  fulfilment. 
Jesus  is  Lord  of  the  dead  and  living ;  He  has  the 
keys  of  hell  and  of  death.  Rev.  iii.  "i ;  Ps.  Ixxxiv.  2, 
3,  5. — Lange  : — God  lets  His  people  have,  even  in 
this  world,  extraordinary  glances  and  views;  but 
they  are  only  of  short  duration,  because  their  longer 
enjoyment  would  not  be  tolerable  and  profitable. — 
Osiander  : — Human  nature  cannot  bear  the  glory  of 
eternal  life ;  therefore  our  bodies  will  be  glorified. — 
We  must  depend  only  and  absolutely  upon  Jesus 
Christ. — QuESNEL : — Jesus  Christ  had  His  Elias  who 
announced  Him  in  the  world ;  He  will  have  more  of 
them  yet  in  times  to  come  and  before  His  last  ap- 
pearance.— One  place  of  Scripture  must  not  be  op- 
posed to  another,  but  Scripture  must  be  compared 
with  Scripture.  —  The  ungodly  accomphsh,  against 
their  own  will,  the  holy  will  of  God :  they  by  their 
persecution  not  only  create  happiness  for  the  saints, 
but  make  their  own  misery. — Marvel  not  that  faith- 
ful ministers  of  Clirist  are  cast  out  as  evil,  for  it  was 
clearly  enough  predicted  in  the  Scripture. — Rieger  : 
Probably  the  disciples  would  desu?e,  on  going  down, 
that  they  might  communicate  this  vision  to  others ; 
but  the  prohibition  of  Jesus  forbade.  The  same 
holds  good  of  us  in  many  instances  now. — Schleier- 
MACHER : — And  that  also  was  a  spiritual  glorification 
of  the  Lord  when  the  disciples  were  taught  that  they 
had  nothing  more  to  do  either  with  the  one  or  the 
other  (Mose's  and  Elias),  neither  with  the  letter  of 
the  law  nor  with  revolutionizing  zeal.  (Yet  Moses 
and  Elias  were  not  set  aside  by  Christ ;  but  they 
were  lifted  up  and  lost  in  Him  as  their  fulfilment.) — 
This  spirit,  which  can  only  from  within  outwards  re- 
new our  holy  relation  to  (Jod,  and  will  spread  abroad 
only  through  the  energies  of  love  the  living  knowl- 
edge of  God  among  the  children  of  men,  will  be  to 
the  end  of  time  His  glorification. 

Brieger  : — To  glorify  and  transfigure,  means  to 
make  perfectly  clear  and  transparent  (but  of  men, 
and  especially  of  Christ,  it  means  to  exhibit  the 
creaturely  hfe  in  its  spiritual  glory).     The  eternal 


CHAP.  IX.  14-29. 


83 


destiny  of  man  was  glorification.  —  Christ  went  on 
now  to  meet  His  sufferings.  In  order  to  obtain 
strength  for  the  endurance  of  the  extremest  sorrows, 
He  must  have  a  foretaste  of  the  glory  which  awaited 


Him. —  But  on  account  of  His  disciples  too,  it  was 
needful  that  Christ  should  be  glorified. — Bauer  : — 
Peter  would  build  tabernacles:  for  the  heavenly 
beings  who  dwell  above,  skins  and  huts. 


5.  The  Healing  of  the  Possessed  Child  after  the  Transfiguration.     Vers.  14-29. 
(Parallels :  Matt,  svii.  14-21 ;  Luke  ix.  37-43.) 

14  And  when  he  came  to  his  disciples,  he  saw  a  great  multitude  about  them,  and  the 

15  scribes  questioning  witli  them.     And  straightway  all  the  people,  when  they  beheld  him, 

16  were  greatly  amazed,  and,  running  to  him^  saluted  him.     And  he  asked  the  scribes 

17  [them^J,  What  question  ye  with  them?     And  one^  of  the  multitude  answered  and  said, 

18  Master,  I  have  brought  unto  thee  my  son,  which  hath  a  dumb  spirit;  And  wheresoever 
he  taketh  him,  he  teareth  him ;  and  he  foameth,  and  gnasheth  with  his  teeth,  and  pineth 
away;  and  I  spake  to  thy  disciples  that  they  should  cast  him  out,  and  they  could  not. 

19  He  answereth  him,^  and  saith,  0  faithless  generation,  how  long  shall  I  be  with  you?  how 

20  long  shall  I  suffer  you  ?  Bring  him  unto  me.  And  they  brought  him  unto  him  :  and 
when  he  saw  him,  straightway  the  spirit  tare   [convulsed]   him ;  and  he  fell  on  the 

21  ground,  and  wallowed  [rolled]  foaming.     And  he  asked  his  father,  How  long  is  it  ago 

22  since  this  came  unto  him?  And  he  said,  Of  a  child.  And  oft-times  it  hath  cast  him 
into  the  fire,  and  into  the  waters,  to  destroy  him:  but  if  thou  canst*  do  anything,  have 

23  compassion  on  us,  and  help  us.     Jesus  said  unto  him,^  If  thou  canst  believe,  all  things 

24  are  possible  to  him  that  believeth.     And  straightway  the  father  of  the  child  cried  out, 

25  and  said  with  tears,®  Lord,  I  believe ;  help  thou  mine  unbelief.  When  Jesus  saw  that 
the  people  came  running  together,  he  rebuked  the  foul  spirit,  saying  unto  him,  Thou 
dumb  and '  deaf  spirit,  I  charge  [command]  thee,  come  out  of  him,  and  enter  no  more 

26  into  him.     And  the  spirit  cried,  and  rent  him  sore  [convulsed  greatly],  and  came  out  of 

27  him:  and  he  was  as  one  dead;  insomuch  that  many  said.  He  is  dead.     But  Jesus  took 

28  him  by  the  hand,'  and  lifted  him  up ;  and  he  arose.     And  when  he  was  come  into  the 

29  house,  his  disciples  asked  him  privately.  Why  could  not  we  cast  him  out?  And  he 
said  unto  them.  This  kind  can  come  forth  by  nothing,  but  by  prayer  and  fasting.^ 

'  Ver.  16. — AiiTows,  B.,  D.,  Ii.,  A.,  Vulgate,  Coptic,  ^th.,  instead  of  rois  ypajj-iiarel^  (Elzevir,  Scholz,  Iiachmaim  in 
margin). 

2  Ver.  17.— AuTo)  must  be  inserted  after  aireKpCOri,  according  to  B.,  C,  D.,  L.,  A.,  Laclimarm,  Tiscliendorf,  Meyer. 

3  Ver.  19. — Instead  ofavrm,  it  is  preferable  to  read  outoIs  (A.,  B.,  D.,  L.,  A.,  Versions'). 

*  Ver.  22. — Instead  of  Svvaaat.  here  and  ver.  23,  Tischendorf  and  Lachmann  read  Svv[i,  according  to  B.,  D.,  L.,  A., 
Meyer.  This  form,  in  itself  the  Conjunctive,  was  used  later  even  in  the  Indicative,  instead  of  Swacrai. ;  but  it  lays  stronger 
stress  upon  the  question. 

5  Ver.  23. — The  to  was  omitted  by  many  Codd.  (D.,  IC,  M.,  U.,  Syriac,  Persian)  on  account  of  its  difficulty.  Tischen- 
dorf omits  the  Tna-Teva-ai,  following  B.,  C.*,  L.,  D.,  and  many  Versions ;  Meyer  says,  it  was  an  exegetical  addition  to  the 
mere  ei  Svvfj,  not  understood.  But  the  clause,  "If  thou  canst  believe,"  may  have  been  found  still  harder  ;  and  therefore 
corrected  into  "  as  it  regards.  If  thou  canst  1    All  things  are  possible,"  &o. 

s  Ver.  24. — The  fxera  SaKpvuiv  is  wanting  in  A.*,  B.,  C.*,  L.,  A.,  Versions,  [Lachmann,  Tischendorf,  Meyer.]  The 
KvpLe  is  very  doubtful ;  Meyer  rejects  it. 

''  Ver.  27. — Lachmann  reads  t^s  x^'pos  c-vtqv,  after  B.,  D.,  L.,  A.,  Vulgate ;  Meyer  cites  in  comparison,  Mark  i.  31 ; 
V.  41 ;  viii.  23. 

8  Ver.  29. — The  omission  of  vria-TcCa  by  B.  (which  Tischendorf  follows)  is  not  decisive. 


EXEGETICAL  AND  CRITICAL, 

See  on  the  parallels  of  Matthew  and  Luke. — The 
immediate  connection  between  this  event  and  the 
transfiguration  is  affirmed  by  all  three  Evangelists. 
The  time  and  the  place  are  established,  therefore,  by 
the  narrative  of  that  event.  In  the  communication 
of  the  incidents  here  before  us,  Mark  is  rich  in  indi- 
vidual traits,  which  place  the  scene  in  a  much  more 
vivid  light.  Jesus  finds  His  nine  other  disciples  at 
the  foot  of  the  mountain,  not  only  surrounded  by  a 
multitude  of  people,  but  involved  in  controversy 
with  the  scribes,  who  have  surprised  them  in  a  con- 
dition of  entire  impotence.  The  people  are  amazed, 
or  are  very  much  excited,  when  they  see  Jesus  com- 


ing. They  were  probably  in  a  profane  and  mocking 
state  of  mind,  in  consequence  of  the  disciples'  failure 
to  work  the  miracle,  and  of  the  attack  of  the  scribes ; 
and  were  disposed  to  indulge  this  inclination,  when 
the  sudden  and  overpowering  appearance  of  Christ 
smote  their  consciences.  To  this  may  have  concurred 
better  motives,  which  induced  tlie  multitude  to  run 
to  Jesus  as  the  real  arbiter  aud  the  only  helper  in 
this  strange  case.  Thus  we  find  that  our  Saviour  at 
the  very  outset  reduced  the  scribes  to  silence  by  His 
question,  Wherefore  do  ye  contend  with  them  V 
While  Mark  passes  over  Matthew's  notice,  that  the 
demoniac  youth  was  lunatic,  and  that  of  Luke,  that 
he  was  the  only  son  of  his  father,  he  gives  the  most 
vivid  representation  of  his  state  of  wretchedness : 
his  dumb  behaviour  (he  had  a  speechless  spirit),  his 


84 


THE   GOSPEL  ACCORDING  TO   MARK. 


frightful  sufiferings  (in  his  paroxysms  foaming  and 
grinding  his  teeth,  and  swooning  away).  In  the 
Lord's  rebuli;e  he  is  content  with  tlie  description, 
yevia  ^tticttos:  the  explanatory  SietrTpa^u/ueVTj  he 
omits ;  on  the  other  hand,  he  paints  more  vividly 
than  Luke  the  scene  in  which  the  youth  at  once,  on 
seeing  Jesus,  was  overcome  by  the  demoniac  influence, 
fell  down  to  the  ground,  and  wallowed,  foaming. 
But  of  priceless  value  is  the  passage  between  Jesus 
and  the  father  of  the  youth,  from  ver.  21  to  ver.  25. 
We  see  how  the  Lord,  by  His  question  as  to  how 
long  the  youth  had  thus  suffered,  pacified  the  excited 
feelings  of  all,  especially  of  the  father,  and  en- 
couraged their  faith.  We  hear  the  never-to-be-for- 
gotten words,  "  If  thou  canst  beheve,"  and  the  cry, 
"  Lord,  I  believe ;  help  Thou  mine  unbelief."  The 
words  which  expelled  the  demon,  Mark  recites  in  all 
their  solemn  emphasis ;  and  in  them  the  addition  is 
remarkable.  Enter  no  more  into  him.  Mark  alone 
describes  the  paroxysm  under  which  the  demon  de- 
parted, and  the  important  circumstance  that  the 
youth  lay  as  one  dead ;  that  Jesus  took  him  by  the 
hand,  and  raised  him  to  conscious  hfe.  Moreover, 
he  makes  prominent  (as  he  often  does  the  like)  the 
entrance  of  Christ  into  the  house,  where  the  dis- 
ciples put  their  confidential  question  to  Him  as  to 
the  reason  why  they  could  not  cast  out  the  demon. 
And  he  gives  the  answer  of  Jesus  without  Matthew's 
additional  clause  concerning  the  unbelief  of  the 
disciples,  and  without  the  words  that  hken  faith 
to  the  grain  of  mustard-seed.  Nor  does  he  men- 
tion the  circumstance,  recorded  by  Luke,  of  the 
people's  renewed  astonishment  and  increasing  excite- 
ment. 

Ver.  15.  All  the  people  •were  amazed. — 
At  what  ?  Euth.  Zigabenus :  "  Either  on  account  of 
the  singularly  seasonable  and  sudden  coming  of 
Jesus,  or  at  His  glorious  appearance."  Of  this  latter 
we  read  nothing,  and  Meyer  therefore  thinks  the 
former  the  sounder  view :  it^was  an  astonishment  of 
joyful  surprise.  But  6a^ij8os  betokens  an  astonish- 
ment which  is  related  to  fear,  which  sometimes 
passes  over  into  amazement,  and  is  sometimes  called 
terror.  Hence  we  explain  the  astonishment  as  the 
amazement  of  a  crowd  somewhat  profanely  disposed 
at  the  sudden  interposition  of  a  punitive  event  like 
this  (see  Leben  Jcsu,  ii.  2,  317).  "They  sought  to  re- 
pair their  error  by  running  to  Him  with  eager  de- 
nials." And  it  is  obvious  to  connect  with  that  the 
supposition,  that  the  reflection  of  the  transfiguration 
glory  still  lingered  on  the  Lord's  countenance.  See 
Ex.  xxxiv.  29,  30. 

Ver.  16.  And  he  asked  them. — Bengel  refers 
this  to  the  disciples ;  Griesl)ach,  to  the  disciples  and 
scribes;  Fritzsche,  with  most  others,  to  the  scribes 
alone ;  Meyer,  to  the  people,  because  the  people 
were  just  before  spoken  of  But  the  context  points 
simply  to  the  scribes  as  the  contending  party ;  not 
excluding,  however,  the  people,  so  fiir  as  they  sym- 
pathized.—  What  question  ye  ■with  them?  — 
Concerning  what  ?  The  scribes  were  dumb.  But  the 
father  of  the  possessed  child  gave  the  answer  as  to 
what  they  were  contending  about,  ver.  IV.  Evidently 
they  had  impugned  the  power  of  the  disciples  to 
work  miracles,  and  the  authority  of  Christ;  there- 
fore they  were  now  silent,  because  they  suspected 
that  the  Lord  would  by  a  miraculous  act  convict 
them. 

Ver.  17.  Brought  unto  Thee  my  son. — 
That  was  his  purpose.  He  was  seeking  the  Lord  in 
the  place  where  the  disciples  were.     But  as  Jesus 


was  absent.  His  disciples  and  the  man  became  en- 
gaged together. 

Ver.  18.    Wheresoever   he   taketh   him. — 

This  does  not  hint  at  an  intermitting  possession,  in 
favor  of  which  Meyer,  without  reason,  adduces  Matt, 
xii.  44,  but  to  the  antithesis  between  a  latent  action 
(in  which,  however,  the  youth  by  his  dumbness  be- 
trayed his  possession)  and  frenzied  paroxysms,  in 
which  the  spirit  seized  the  youth,  in  order,  as  it  ap- 
peared, to  destroy  him ;  and,  according  to  Matthew, 
these  crises  had  a  connection  with  the  changes  of  the 
moon.  The  following  /xTiKen  ila-fAOir;,  Meyer  him- 
self acknowledges,  implies  that  the  demon  had  con- 
tinuous possession. —  He  teareth  him. —  Probably 
this  manifested  itself  in  convulsions,  St.  Vitus'  dance, 
or  the  like.  The  fundamental  form  was  epilepsy,  or 
something  of  the  kind.  These  circumstances  de- 
pended partly  on  the  change  of  the  moon,  partly  on 
demoniac  influences. 

Ver.  22.  To  destroy  him.  —  The  father  re- 
garded the  demon  as  a  malicious  enemy,  who  was 
bent  upon  the  murder  of  his  only  son. — If  Thou 
canst  do  anything. —  Expression  of  doubt  or  in- 
firm faith,  which,  having  been  at  the  beginning  too 
weak,  had  become  more  and  more  weak  in  conse- 
quence of  the  failure  of  the  disciples'  attempt. 

Ver.  23.  If  thou  canst  believe.  —  The  diffi- 
culty in  the  reading  of  the  Text.  Rec,  together  with 
the  critical  authorities  in  its  favor,  constrain  us  to 
retain  it.  The  easiest  solution  explains  the  to  as  a 
sign  of  quotation  preceding  the  direct  address  (De 
Wette).  For  other  explanations,  see  Meyer.*  We 
take  the  sentence  as  a  breviloquence :  "  the  if  thou 
canst  means,  if  thou  canst  believe.''^  Tb  il  Siyacrai  == 
ei  Svvaa-at  TriaT€v(Tai.  To  be  able,  and  to  be  able  to 
believe,  are  with  the  Lord  one  and  the  same, — espe- 
cially throughout  Mark's  Gospel.  Hence  the  clause, 
"  All  things  are  possible  to  him  that  believeth,"  is  an 
illustration  of  this  fundamental  law,  this  mathematical 
formula,  so  to  speak,  of  the  kingdom  of  God.  The 
explanation  of  the  passage  on  the  other  reading  is 
indeed  simpler :  "  As  it  respects  if  thou  canst,  all 
things  are  possible,"  etc.  (Meyer) ;  or,  the  first  clause 
is  a  question :  Dost  thou  ask.  If  thoxi  canst  ?  all 
things,  etc.  (Ewald). 

Ver.  24.  Help  Thou  mine  unbelief. — Bengel : 
Help  away  mine  unbelief.  Meyer  thinks  to  improve 
it:  Do  not  deny  me  on  account  of  my  unbelief. 
Certainly  the  ^oi]dei,  ver.  24,  refers  to  the  help  of 
heahng  itself;  but  the  man  knew  very  well  by  this 
time  that  his  son  would  be  healed,  if  his  unbehef 
was  healed.  And  the  faith  which  now  sprang  up  in 
the  man  was  the  more  spiritual,  in  that  it  was  a  be- 
lief that  Jesus  could  strengthen  the  deficient  faith 
into  the  ability  perfectly  to  beheve,  and  so  by  this 
means  remove  also  his  external  distress. 

Ver.  25.  When  Jesus  saw  that  the  people 
came  running  together. — His  desire  to  preserve 
the  secrecy  of  His  journey  tended  now  to  hasten  the 

*  ["After  omiftina:  nicrreva-ai,  the  clause  to  el  SvvTfi  (Svva- 
o-ai)  is  to  be  repardod  as  Nominative  Absolute :  Tlif  '  if 
tliou  canst,'— all  thinr/s  are  possible.  In  him  that  believclh,  i.  e., 
so  far  as  concems  the  words,  '  if  thou  canst,'  which  thou 
hast  just  spoken,  everything  depends  upon  faith ;  the  be- 
liever can  obtain  anything.  The  article  to,  belonging  to  ei 
Suvjj  as  its  substantive,  takes  up  the  woi-ds  of  the  father, 
and  with  lively  emphasis  isolates  them  in  the  grammatical 
structure,  in  order  to  put  them  into  relation  to  the  faith  that 
is  required  on  his  part.  Griesbach,  Tischendorf,  and  Ewald 
regard  to  ei  hvvTO  as  a  question,  and  navra  Bvv.  t.  wktt.  as  its 
answer  :  '  Tune  dubitans  si  potes  o.iebas  t  Nihil  non  in  ejus, 
qui  confidat,  gratiam  fieri  potest.'  But  in  case  of  a  question 
we  should  expect  ri  to  ei  Svvxi."    Meyer,  in  loc. — £d.] 


i 


CHAP.  IX.  14-29. 


85 


performance  of  the  miracle. — I  charge  (conunand) 
thee. — "Emphatically,  as  in  contrast  with  the  dis- 
ciples,"    Meyer. 

Ver.  26.  The  spirit  cried. — The  crying  out  of 
the  demoniac  youth,  seeming  to  be  a  work  of  the 
demon,  though  a  shriek  in  inarticulate  tones,  was  the 
first  sign  of  cure :  the  youth  had  previously  been 
dumb,  whilst  foaming  and  gnashing  his  teeth.  See 
ver.  18. 


DOCTRINAL  AND  ETHICAL. 

1.  See  on  the  parallels  in  Matthew  and  Luke. 

2.  We  have  here  not  only  the  grand  contrast 
between  the  heavenly  glorification  upon  the  moun- 
tain, and  the  demoniac  degradation  reminding  of  hell 
at  the  foot  of  it,  but  also  the  contrast  between  the 
soimd  spiritual  ecstasy  of  the  disciples,  and  the  dis- 
eased physical  possession  of  the  youth.  So  also  a 
contrast  between  the  supreme  festival  and  the  severe 
toil  of  the  Lord. 

3.  As  the  contemplation  of  the  disciples  upon  the 
mountain  had  to  contend  with  infirmity  and  sleep,  so 
the  premature  activity  of  the  disciples  in  the  valley 
had  to  contend  with  impotence  and  vain  endeavors. 
Christ  is  the  Master  upon  the  mountain  and  in  the 
valley,  in  contemplation  and  in  activity. 

4.  The  heaviest  burden  which  oppressed  the  Lord 
in  His  career  upon  earth,  even  amongst  His  disciples, 
was  the  burden  of  unbelief. 

5.  The  colloquy  of  Jesus  with  the  father  of  the 
child  a  school  of  faith. 

6.  Christ  in  this  narrative  may  be  compared  to  a 
general,  who  retrieves  by  his  own  presence  a  battle 
well-nigh  lost  by  his  army. 

7.  Through  the  faith  of  the  father  the  son  is 
healed  (as  in  the  history  of  the  nobleman,  and  of  the 
Canaanitish  woman).  These  facts  tell  against  the 
Baptists.  Even  the  blessing  upon  the  faith  of  spon- 
sors is  represented  by  the  history  of  the  centurion. 

8.  Eeischle  :  "  Over  the  life  of  the  child  the  de- 
mon, despite  his  malignity,  had  no  power.  Later 
examples  also  show  that  possessed  persons,  fiilling 
from  great  heights,  or  into  fire  or  water,  are  not 
easily  killed  or  grievously  hurt,  whUe  in  their  condi- 
tion of  unnatural  paroxysms." 


HOMILETICAL  AND  PRACTICAL. 

See  on  the  parallels  of  Matthew  and  Luke. — How 
the  entrance  of  the  living  Christ  into  the  community 
of  the  disciples  changes  its  whole  character:  1.  The 
profane  disposition  of  the  people  gives  place  to  rev- 
erence ;  2.  the  supremacy  of  the  divine  word  takes 
the  place  of  school  controversy,  3.  excitement  is 
allayed  by  the  spirit  of  His  peace ;  4.  faith  conquers 
unbelief;  5.  His  miraculous  help  and  salvation  follow 
their  impotence  and  bewilderment. — The  Lord  comes 
at  the  right  time  for  the  help  of  His  people. — Not 
only  the  demon  of  the  abyss,  but  also  the  scribes, 
emlDarrass  the  company  of  the  disciples  not  firmly 
standing  in  the  power  of  faith. — The  poor  demoniac 
youth,  and  the  world  of  poor,  afflicted  children  (deaf 
and  dumb,  cretins,  possessed,  orphans,  etc.). — The 
anguish  of  the  father's  heart  could  lead  to  faith,  even 
as  the  anguish  of  the  mother's  heart  (of  the  Canaan- 
itish woman :  but  the  mother's  heart  was  the  more 
brave). — The  colloquy  of  the  Lord  with  the  father 
of  the  youth,  a  type  of  the  way  in  which  He  guides 


the  soul  to  faith.  1.  The  preparation:  allaying  of 
excitement,  and  clear  view  of  the  afQiction.  2.  Help ; 
reference  to  the  power  of  faith.  8.  Support  and  con- 
summation of  faith. —  The  communication  between 
Christ  and  the  needy  soul:  1.  What  is  thy  grief? 
2.  If  Thou  canst,  help.  3.  Thou  canst,  if  thou  canst 
beUeve.  4.  I  believe ;  help,  etc. — Thou  canst ;  that 
is,  if  thou  canst  believe. — The  measure  of  faith,  the 
measure  of  our  abiUty. — Weak  faith  must,  with  the 
prayer,  "  Lord,  help  mine  unbelief,"  stretch  forward 
to  its  perfection. — The  faith  of  parents  is  to  the  ad- 
vantage of  their  children. — Prayer  and  tears  the 
element  of  faith :  1.  The  expression  of  its  ground, 
humility  (prayer,  the  spiritual  expression ;  tears,  the 
bodily  expression) ;  2.  the  voice  of  its  need ;  3.  the 
nourishment  of  its  strength. — The  father's  concur- 
rence with  the  Lord  in  faith,  severs  the  comaection 
of  the  child  with  the  evil  spirit. — What  are  we  taught 
by  the  final  throes  of  the  hostile  spirit?  1.  Redemp- 
tion is  attained  by  a  decisive  conflict,  in  which  all 
the  powers  of  evil  are  excited ;  2.  we  must  distin- 
guish between  the  external  manifestation  and  the  in- 
ternal strength  of  the  evil  one ;  3.  when  the  distress 
is  greatest,  the  help  is  neai'est. — The  miracle  of  the 
Lord  twofold :  1.  Casting  out  demons  with  peril  of 
life ;  2.  restoration  of  life,  seemingly  gone. — Unclean 
spirits  must  be  cast  out,  even  though  life  seems  en- 
dangered.— If  the  soul  is  freed,  the  fife  is  saved. — 
Many  kinds  of  impotence,  and  the  one  divine  power : 
1.  Inability:  a.  of  the  child — a  miserable  possession; 
b.  of  the  people — a  stupid  prejudice;  c.  of  the 
scribes — impotence  of  malice,  disguised  under  wise 
phrases  ;  d.  of  the  disciples — occasioned  by  want  of 
self-government  and  collectedness  of  spirit;  e.  of 
those  who  sought  help — enabled  to  believe.  2.  The 
almighty  power  of  the  Lord :  punishing  all  the  im- 
potence of  maUgnity,  and  confirming  all  the  im- 
potence of  sincere  infirmity. — The  power  of  demons 
having  its  root  in  the  weakness  of  men  (like  the 
vampire  sucking  the  blood  of  the  living,  and  nour- 
ished thereby),  but  sinking  into  nothing  before  the 
awaking  power  of  faith,  under  the  omnipotence  of 
the  grace  of  Christ. — The  unclean  spirit  a  murderef 
of  man,  and  Christ  the  Saviour  of  man's  life,  here  as 
everywhere. — Jesus  puts  compulsion  upon  the  wicked 
spirit  of  envious,  dumb,  and  murmuring  misery. — 
He  constrains  him  to  cry  out  in  his  loudest  utterance, 
and  so  expels  him. 

Starke  :  —  When  a  man  has  refreshed  and 
strengthened  himself  in  God,  through  prayer  in  se- 
cret, he  must  up  and  betake  himself  again  to  his 
calling. —  Canstein  :  —  When  the  world  thinks  that 
Christ  has  departed  from  His  people,  it  deems  that  a 
good  opportunity  for  tempting  them,  and  misleading 
them  into  evil. —  Quesnel  :  —  The  Lord  Jesus  some- 
times suffers  His  people  to  be  driven  into  a  corner, 
that  they  may  know  how  needful  He  is  to  them. — In 
their  presence,  the  world  shows  itself  respectful 
enough  towards  God's  servants ;  but  what  passes  be- 
hind their  backs,  He  knows  best  who  knows  all 
things.  —  Hedinger:  —  Children  a  precious  gift  of 
God. — Children  may  be  a  great  joy,  and  also  a  great 
bitterness,  to  their  parents. — Quesnel  : — The  devil  is 
as  angry  as  ever  when  he  sees  that  Christ  will  rob 
him  of  a  soul. —  We  must  not  hold  ourselves  safe 
when  we  are  disinclined  to  any  particular  sin.  Satan 
knows  how  to  vary  his  temptations ;  and  to  turn  our 
thoughts  now  in  one,  and  now  in  another,  direction 
of  evil. — Cramer  : — Unbelief  is  the  greatest  sin,  hin- 
ders the  greatest  works  of  God,  and  plunges  the  soul 
in  condemnation. — Hedinger  : — Faith  is  omnipotent 


86 


THE  GOSPEL  ACCORDING  TO  MARK. 


(able  for  everything). — Canstein  : — He  who  implores 
faith  with  tears,  has  it  already  in  his  heart. — Majus  : 
— Weak  faith  is  nevertheless  faith. — Amidst  tears 
and  prayers,  we  shall  be  delivered  from  unbeUef,  and 
attain  unto  trae  faith. — The  humble  Christian  prays 
incessantly  for  the  increase  of  his  faith. — The  devil 
must  be  rebuked,  which  he  cannot  bear ;  but  he  who 
would  do  it,  must  be  armed  with  the  power  of  the 
Holy  Spirit. — Quesnel  : — Those  who  do  not  hke  to 
speak  of  God,  or  hear  God  spoken  of,  are  possessed 
by  a  dumb  spirit,  from  which  Christ  alone  can  free 
them. — OsiANDER : — Let  those  who  are  once  deliver- 
ed from  Satan's  power,  take  good  heed  that  they  be 
not  entangled  again  in  his  snares. — Even  if  Satan, 
by  God's  permission,  could  inflict  bodily  death  upon 
men,  he  cannot  put  their  souls  to  death. — Canstein  : 
— When  the  Gospel  has  little  fruit,  its  ministers 
should  examine  themselves  how  far  they  are  the 
cause. — Hedinger  : — A  submissive  prayer. — Osian- 
der  : — Preachers  should,  beyond  all  others,  be  mod- 
erate and  watchful. — Rieger: — The  future  coming 
of  Christ  will  inspire  such  terror  as  this  into  very 
many. — Men  are  not  very  willing  to  join  cause  with 
the  poor  disciples  when  they  are  in  conflict,  and  at 
disadvantages.  But  when  they  see  the  Lord  ap- 
proaching, and  have  reason  to  think  that  He  will 
utter  His  favorable  and  victorious  voice  concerning 
them,  there  is  a  great  reaction  in  their  favor. — 
Bratjne  : — The  sharp  rebuke  of  Jesus  is  general ; 
but  it  touches  the  disciples  most  keenly. — Thou  say- 
est  to  Me,  "  Canst  Thou  do  anything  ?  "  but  I  must 
say  unto  thee,  "  Canst  thou  do  anything,  that  is, 
canst  thou  beheve  ?  for  then  thou  canst  do  all :  faith 
can  do  everything." — There  exists  certainly  between 
parents  and  children  a  deep,  internal  relation  and 
sjTnpathy. — This  passage  is  most  important  in  rela- 
tion -to  the  nature  of  faith. — It  does  not  depend  so 


much  upon  the  theoretical  consciousness  of  a  truth, 
as  upon  the  existence  of  a  real  and  actual  fellowship 
with  God. — It  was  noble  in  the  disciples  so  frankly 
and  openly  to  test  themselves  in  their  Master's  pres- 
ence.— We  should  always  act  as  they  acted,  when 
we  fail  of  attaining  wiiat  is  the  due  of  our  ofiice,  and 
what  our  hearts  are  set  upon. — Reischle: — Here 
also  we  find  representative  faith,  as  in  Matt.  viii.  5. 
(But  connected  with  profound,  living 'affinity  between 
parent  and  child.) — Lisco : — (The  people  were  amaz- 
ed, and  ran  to  greet  Jesus.)  Have  you  never  found 
til  at,  on  occasion  of  special  and  mysterious  interposi- 
tions of  God,  your  neighbor's  heart  was  more  than 
ordinarily  inclined  towards  you  ? — Schleiermachek  : 
— (The  disciples  excited  by  disputation  with  the 
Jews.)  There  are  only  a  few  men  who  are  able  to 
contend  peacefully,  and  without  losing  their  calm 
and  peaceful  temper,  even  about  such  matters  as  do 
not  affect  their  external  prerogatives, — matters-  for 
instance,  of  faith,  which  engender  difference  of  opin- 
ion.— There  can  be  no  doubt  that  they  were  the 
scribes  who,  in  consequence  of  the  estimation  in 
which  they  were  held,  moved  and  swayed  the  minds 
of  the  people  on  the  present  occasion;  and  these 
scribes  were  mainly  and  primarily  the  persons  whom 
the  Lord  described  as  an  unbelieving  generation. — 
Ye  were  not  able,  because  your  minds  were  in  so  ex- 
cited a  state :  ye  could  have  accomphshed  it  only  in 
a  tranquil,  collected  temper,  in  which  alone  can  re- 
side such  spiritual  power. — The  kingdom  of  God  is 
never  advanced  in  a  passionate  temper  of  mind,  even 
if  the  zeal  is  a  zeal  for  good. — They  must  return  into 
silence,  and  stillness,  and  rest  (this,  however,  being 
attainable  only  on  the  condition  of  prayer  and  fast- 
ing; that  is,  devotion  towards  God,  and  self-denial 
towards  the  world). — Gossner  : — If  we  do  not  abide 
in  faith,  we  can  do  nothing. 


NINTH    SECTION. 

THE   RETIREMENT   OF  JESUS   IN   GALILEE   PREPARATORY  TO  HIS  JOURNEY   TO  PER^A 
AND   JERUSALEM.      FURTHER  PREPARATION   FOR   THE  NEW  CHURCH. 

Chapter  IX.  30-50. 


1.   Christ's  Prediction  among  His  Galilcean  Disciples  of  His  Death.     Vers.  30-32. 
(Parallels :  Matt.  xvii.  22,  23 ;  Luke  ix.  43-45.) 

30  And  they  departed  thence,  and  passed  [passed  by  by-ways']  through  Gahlee ;  and 

31  he  would  not  that  any  man  should  know  it.     For  he  taught  his  disciples,  and  «aid  unto 
them,  The  Son  of  man  is  delivered  into  the  hands  of  men,  and  they  shall  kill  him;  and 

32  after  that  he  is  killed,  he  shall  rise  the  third  day.^     But  they  understood  not  that  saying, 
and  were  afraid  to  ask  him. 

1  "Ver.  30.— Lachmaim,  cTropeuoi'To,  after  B.*,  D.    Meyer :  "  The  compound  was  given  up  as  misunderstood." 
"  Ver.  31. — liachmann  and  Tischendorf  read,  following  B.,  C,  D.,  L.,  A.,  Versions,  nerd  rpcis  wepas,  as  in  ch.  viii.  31. 
But  it  is  quite  natural  that  the  more  definite  expression  should  occur  here. 


EXEGETICAL  AND  CRITICAL. 

See  on  Matthew  and  L^ihe. — It  is  plain  that  the 
return  of  Jesus  to  Gahlee  from  Csesarea  Philippi  is 


here'Mescribed.  As  it  regards  the  chronological  rela- 
tion to  what  follows,  it  is  questionable  whether  this 
was  the  last  residence  of  Jesus  in  Gahlee  before  His 
departure  to  Jerusalem  in  the  year  of  His  death,  or 
the  last  but  one.     The  former  is  the  opinion  of 


CHAP.  IX.  30-32. 


87 


Liicke,  Wieseler,  Eofmaun,  and  Ebrard.  But  on  the 
other  side  is  the  fact,  that  Jesus  now  went  through 
Galilee  quite  in  secret ;  while  His  last  journey  from 
Gahlee,  through  Samaria,  was  a  very  pubUc  one. 
(See  Lulce  ix.  52  ;  xv.  1.)  This  secret  abode  of  Christ 
in  Galilee  coincides  with  the  Lord's  refusal,  on  the 
occasion  of  His  brethren's  challenge  to  Him  to  go  up 
with  them  to  the  Feast  of  Tabernacles  in  Jerusalem, 
John  vii.  1 ;  and  this  took  place  before  the  penulti- 
mate and  certainly  concealed  journey  of  Jesus  to 
Jerusalem  (see  Lcben  Jesu,  ii.  2,  p.  28). — The  Feast 
of  Tabernacles  fell  in  the  autumn  (on  the  fifteenth 
day  of  the  seventh  Jewish  month,  called  Tisri).  It 
began  this  year — the  year  of  persecutions  before  the 
year  of  His  death,  Y82  a.u.c — according  to  Wieseler, 
on  the  twelfth  of  October.  The  present  history, 
therefore,  places  us  in  the  autumn  of  that  year.  {See 
on  Matthew.)  The  proper  and  special  characteristics 
of  the  present  journey  of  Jesus  through  GaUlee  are 
found  in  the  -rrapeirop^vovTo,  ver.  30  (on  which  below), 
ill  the  words,  "He  would  not  that  any  man  should 
know,"  and  in  the  particulars  of  the  prediction 
concerning  the  Passion.  Mark  is  here  distinguished 
from  Matthew  by  being  more  precise  in  his  charac- 
terization. On  the  other  hand,  Luke  gives  promi- 
nence to  a  specific  trait,  Luke  ix.  44 — the  Lord's  ref- 
erence to  the  contrast  furnished  by  the  praises  which 
He  received  after  the  healing  of  the  demoniac  youth 
at  CcBsarea  PhUippi.  He  also  gives  special  emphasis, 
ver.  45,  to  the  expression  ol  5k  riyvoow  rh  pri/xa. 

Ver.  80.  And  passed  through  Galilee. — The 
■nrapa.Tropeiio/j.ai  means  a  going  aside  or  passing  by. 
Meyer  explains,  "  They  were  required  to  go  rapidly 
through  Galilee;  that  is,  they  so  travelled  as  no- 
where to  tarry  long."  In  Deut.  ii.  4  the  passing 
through  the  territory  of  the  Edomites  was  a  passing 
through  their  borders  (not  touching  their  central 
places).  In  Mark  ii.  23  it  means  a  passing  through 
the  cornfields,  leaving  the  overhanging  ears  of  corn. 
Hence  Grotius  {Annoft.  in  Marc.  p.  638 :  compare 
Leben  Jesu,  ii.  924;  Sepp.  ii.  418):  they  journeyed 
in  by-ways  and  field-roads.  But  of  a  voyage  by  sea 
we  read  nothing.  They  travelled  round  the  sea, 
through  desert  mountain-ways  and  woody  paths ;  for 
Jesus  desired  uninterruptedly  to  prepare  His  disciples 
in  Galilee  for  His  approaching  sufferings. 

Ver.  81.  For  He  taught  His  disciples. — We 
must  understand  by  these  only  His  disciples  dispersed 
through  Galilee ;  that  discipleship  out  of  which  He 
at  a  later  period,  before  His  last  journey,  selected  the 
Seventy,  and  from  among  whom  a  nucleus  of  more 
than  five  hundred  brethren  outlived  the  trial  of  the 
cross:  1  Cor.  xv.  6  ;  Matt,  xxviii.  16.  For  the  Lord 
had  previously  led  the  twelve  Apostles  to  Gaulonitis, 
over  the  sea,  in  order  to  make  them  acquainted  with 
the  same  great  mystery.  See  ch.  viii.  31. — Is  de- 
livered, irapaoidoTai. — The  future  vividly  exhibited 
as  present. 

Ver.  32.  But  they  understood  not  that  saying. 
— Compare  especially  the  parallel  passage  in  Luke. 
According  to  Matthew,  they  were  exceedingly  troubled. 
The  saying  concerning  His  violent  death  so  contra- 
dicted their  expectations,  that  they  could  not  and 


would  not  think  of  it.     Hence  they  woidd  not  ask 
for  fuller  explanation. 


DOCTRINAL  AND  ETHICAL. 

1.  See  on  Matthew  and  Luke. 

2.  The  whole  passage  is  a  psychological  example 
that  teaches  us  how  difficult  it  is  to  enter  into  views 
which  are  opposed  to  our  former  views,  and  the  ten- 
dency of  our  wills ;  how  hard  it  is  for  the  world,  with 
its  view  of  Christianity,  and  for  Christians  them- 
selves, with  their  worldly  views,  to  take  a  self- 
renouncing  view  of  the  mystery  and  doctrine  of  the 
cross.  So  every  individual  man  of  the  world,  and 
even  the  individual  disciple  of  Christ,  finds  it  ever. 

3.  Schleiermacher  :  "  We  see  that  the  disciples 
had  then  as  yet  no  conviction  of  the  necessity  of  the 
death  of  Christ  for  the  accomplishment  of  the  work 
of  redemption.  They  thought  all  was  to  be  done 
without  the  intervention  of  the  death  of  their  Lord 
and  Master,  although  not  without  many  conflicts  to 
befall  both  Him  and  them."  We  see,  however,  that 
for  that  stage  their  faith  satisfied  the  Lord ;  but  we 
see  also  how  often  He  had  again  to  rebuke  their 
unbelief,  until,  after  His  crucifixion,  resurrection,  and 
ascension,  they  came  to  a  perfect  faith  through  the 
anointing  of  the  Holy  Spirit. 


HOMILETICAL  AND  PRACTICAL. 

See  on  Matthew  and  Luke. — The  departure  of 
Jesus  from  His  asylum  in  the  mountains  on  the  other 
side  of  the  sea. — The  silent  paths  of  the  Lord  in  the 
dreary  time  of  persecution  (the  ancient  Christians  in 
the  Catacombs,  the  Waldenses,  the  Huguenots,  Luther 
in  the  Wartburg,  &c.). — The  by-paths  of  Christ  in 
contrast  with  the  by-paths  of  the  world. — The  Lord's 
calm  autumnal  travelling:  1.  It  was  autumn  in  the 
year ;  2.  autumn  in  His  life ;  3.  autumn  in  the  ancient 
world. — The  Son  of  Man  dehvered  into  the  hands 
of  men ;  or,  the  heaven-wide  dilference  and  contrast 
between  the  Man  and  men:  1.  Between  the  Son  of 
Man  and  the  hands  of  men ;  2.  between  the  new 
humanity  and  the  old  humanity. — The  betrayal  into 
the  hands  of  men,  the  bitterest  sting  in  the  anticipa- 
tion of  His  sufierings. — The  displacency  with  which 
man  hears  the  first  solemn  and  fearful  words  con- 
cerning the  cross. — Lack  of  the  insight  of  faith,  and 
lack  of  the  obedience  of  faith,  in  their  reciprocal  in- 
fluence.— The  pains  taken  by  our  Lord  with  His 
people,  before  He  brought  them  to  believe  in  the 
great  salvation  wrought  out  in  the  great  judgment. 
— We  learn  the  meaning  of  Christ's  death  by  the 
light  of  His  life  and  suffering. 

Starke  :  —  Hedinger  :  —  Christ's  suffering  was 
certain  and  prearranged,  but  to  the  natural  reason  in- 
comprehensible :  the  flesh  for  ever  hears  of  it  with 
displacency. — Majus: — When  the  Church  is  in  a 
prospei'ous  condition,  that  is  the  time  to  remember 
what  has  been  predicted  in  Holy  Writ  concerniag 
the  cross  and  sufferings  of  the  faithful. 


88 


THE  GOSPEL  ACCORDING  TO  MARK. 


2.  The  Greatest  among  the  Disciples  and  the  Little  Child.     Zeal  of  John.     Offences.     Vers.  33-50. 
(Parallels :  Matt,  xviii.  1-9 ;  Luke  ix.  46-50.) 

33  And  he  came'  to  Capernaum:  and,  being  in  the  house,  he  asked  them,  What  was  it 

34  that  ye  disputed  among  yourselves  by  [onj  the  way?     But  they  held  their  peace:   for 

35  by  [on]  the  way^  they  had  disputed  among  themselves  who  should  be  the  greatest.  And 
he  sat  down,  and  called  the  twelve,  and  saith  unto  them,  If  any  man  desire  to  be  first, 

36  the  same  shall  be  last  of  all,  and  servant  of  all.     And  he  took  a  child,  and  set  him  in 

37  the  midst  of  them:  and  when  lie  had  taken  him  in  his  arms,  he  said  unto  them,  "Who- 
soever shall  receive  one  of  such  children  in  my  name,  receiveth  me ;  and  whosoever 

38  shall  receive  me,  receiveth  not  me,  but  him  that  sent  me.  And  [But]  John  answered 
him,^  saying,  Master,  we  saw  one  casting  out  devils  in  thy  name,  and  he  followeth  not 

39  us;  and  we  forbade  him,  because  he  followeth  not  us.  But  Jesus  said.  Forbid  him  not: 
for  there  is  no  man  which  shall  do  a  miracle  in  my  name,  that  can  lightly  [readily] 

40,  41  speak  evil  of  me.  For  he  that  is  not  against  us^  is  on  our  part.  For  whosoever 
shall  give  you  a  cup  of  water  to  drink  in  my  name,^  because  ye  belong  to  Christ,  verily 

42  I  say  unto  you,  he  shall  not  lose  his  reward.  And  whosoever  shall  offend  one  of  these 
little  ones  that  believe  in  me,  it  is  better  for  him  that  a  millstone  were  hanged  about 

43  his  neck,  and  he  were  cast  into  the  sea.  And  if  thy  hand  offend  thee,  cut  it  off:  it  is 
better  for  thee''  to  enter  into  life  maimed,  than  having  [the]  two  hands  to  go  into  hell, 

44  into  the  fire  that  never  shall  be  quenched :  Where  their  worm  dieth  not,  and  the  fire  is 

45  not  quenched.  And  if  thy  foot  offend  thee,  cut  it  off:  it  is  better  for  thee  to  enter  halt 
into  life,  than  having  [the]  two  feet  to  be  cast  into  hell,  into  the  fire  that  never  shall 

46,  47  be  quenched:  Where  their  worm  dieth  not,  and  the  fire  is  not  quenched.^  And  if 
thine  eye  offend  thee,  pluck  it  out :  it  is  better  for  thee  to  enter  into  the  kingdom  of 

48  God  with  one  eye  [one-eyed],  than  having  two  eyes  to  be  cast  into  hell-fire':   Where 

49  their  worm  dieth  not,  and  the  fire  is  not  quenched.     For  every  one  shall  be  salted  with 

50  fire,  and  every  sacrifice  shall  be  salted  with  salt.  Salt  is  good :  but  if  the  salt  have 
lost  his  [its]  saltness  [have  become  saltless],  wherewith  will  ye  season  it?  Have  salt 
in  yourselves,  and  have  peace  one  with  another. 

1  Vcr.  33.— Lachmann,  Tischendorf,  [after  B.,  D.,  Vulgate] :  ?iK9ov  npbs  eourous  is  wanting  in  [B.,  C,  T>.,  Versions, 
Lachmann,  Tischendorf,  Meyer.] 

2  Ver.  34. — The  omi.ssion  of  ec  Tjj  oSu  in  some  Codd.  [A.,  D.]  is  not  important. 

3  Yer.  38. — Tischendorf  [and  Meyer]  read  e<j>r]  aiirw,  [with  the  omission  of  Ae'ycoi',]  after  B.,  L.,  A.,  and  Versions.  Per- 
haps an  explanation  of  the  more  difficult  "John  answered." — A.  and  others  omit  ev;  B.,  I),  retain  it.  The  former  seems 
more  unusual  and  more  correct. — See  Meyer  on  the  omissions  of  os  ovk  and  ort  ovk.  [°0s  ovk  aKo\ov9el  rifiiv  is  wanting:  in 
B.,  C,  L.,  A.,  while,  on  the  contrary,  this  is  found  in  D.,  X.,  Versions,  Vulgate,  Fritzsche,  Tischendorf,  but  on  ovk  okoA. 
jj/tiii/  is  wanting.    Meyer  retains  both.] 

■•  Ver.  40. — A.,  I).,  E.,  F.,  Versions,  read  viiSiv. 
^  Ver.  41. — T(p  and  (ioO  are  omitted  in  A.,  B.,  C. 

«  Vcr.  42.— ToOtoh'  is  added  by  Tischendorf  and  Lachmann,  after  A.,  B.,  C.**;  Meyer  derives  it  from  Matt,  xviii.  6. — 
Lachmann :  /auAos  6i/i/cds,  after  B.,  C,  B.    Meyer  derives  this  also  from  Matthew. 

7  Ver.  43. — Lachmann,  Tischendorf,  [Meyer] :  KaAoi"  ecmV  <re,  after  B.,  C,  L. 

8  Ver.  45.— The  omission  of  eis  to  wOp  acr^eo-Toi'  [in  B.,  C,  L.,  Tischendorf,  Meyer,]  is  to  be  explained  by  the  fact  of 
the  repetition  of  the  words  concerning  the  worm;  which  only  in  ver.  48  is  found  in  all  the  Codd.  [In  vers.  44,  46  it  is 
wanting  in  B.,  C,  L.,  A.,  and  Tischendorf.] 

'  Ver.  47. — ToO  wupos  is  wanting  in  many  Codd. 

terval  of  tlie  two  feasts.  We  assume  tliat  the  latter 
is  the  true  hypothesis,  and  for  the  following  reasons: 
— 1.  The  last  journey  of  Jesus  to  Jerusalem  led,  ac- 
cording to  the  Synoptists,  over  Peraja.  2.  According 
to  John  X.  40,  Jesus  went  back,  after  the  Feast  of 
Dedication,  to  Persea.  Thus  He  must  already  have 
been  once  in  Persea ;  and  this  could  have  occurred 
only  between  the  Feast  of  Tabernacles  and  the  Feast 
of  Dedication,  that  is,  between  October  and  Decem- 
ber 782.  Into  this  season  falls  His  last  abode  in 
Capernaum,  and  His  departure  from  Galilee  {see  iVb/r.s 
on  Mattheiv).  That  between  the  secret  travels  of 
Jesus  in  the  former  section,  and  the  position  of  things 
in  the  present,  much  must  have  intervened,  is  proved 
by  the  discussion  going  on  among  the  disciples,  which 
issued  now  in  words,  as  to  who  should  be  the  greatest 
among  them.  The  glorious  demonstration  of  Jesus 
at  the  Feast  of  Tabernacles,  the  healing  of  the  blind 


EXEGETICAL  AJNT)  CRITICAL. 

See  on  the  parallel  passages  of  Matthew  and  Luke. 
— As  it  respects  the  chronology,  this  residence  of 
Jesus  in  Capernaum  does  not  immediately  follow  the 
former  section ;  but  His  appearance  in  Jerusalem  at 
the  Feast  of  Tabernacles  must  be  interposed.  Ac- 
cording to  John,  our  Lord  went  up  to  Jerusalem  not 
only  at  the  Feast  of  Tabernacles,  but  also  at  the 
Feast  of  Dedication.  The  former  feast  fell  in  the 
middle  of  the  month  of  October ;  that  of  the  Dedi- 
cation in  the  second  half  of  December  (the  27th). 
The  question  arises,  whether  Jesus  remained  in  Ju- 
dcea  during  the  interval  between  these  two  feasts, 
and  then  returned  to  Galilee  and  Capernaum  for  the 
last  time  ;  or  whether  this  last  journey  homewards 
and  the  departure  from  Galilee  fell  within  the  in- 


CHAP.  IX.  33-50. 


89 


man,  the  favourable  feelings  of  the  many,  must  have 
again  enkindled  within  them  the  hopes  of  His  speedy 
manifestation  of  the  glory  of  His  kingdom.  This 
made  them  ever  more  desirous  to  give  His  prophecy 
of  His  death  a  figurative  meaning  as  referring  to  the 
sufferings  of  Messiah,  the  temporary  obscuration  of 
His  name  and  of  His  cause.  Thus  they  might  come 
to  the  question  as  to  who  would  have  a  fair  prospect 
of  the  highest  place  under  Him  in  His  kingdom. 
Mark  is  more  precise  in  his  narrative  here  than 
either  Matthew  or  Luke :  first,  iu  regard  to  the  oc- 
casion of  the  act  and  the  special  circumstances ; 
secondly,  in  the  scene  with  the  little  child.  The  Lord 
had  already  spoken  the  decisive  word,  before  He 
placed  the  child  in  the  midst.  Mark  records  that 
Jesus  embraced  the  child.  In  the  words  of  appUca- 
tion  that  follow  he  is  more  copious  thau  Matthew, 
somewhat  less  copious  than  Luke.  Mark,  on  the 
contrary,  communicates  in  the  fullest  manner  the 
transaction  between  Jesus  and  John,  which  Luke 
has  in  brief ;  and,  in  the  discourse  touching  the  of- 
fending hand,  &c.,  he  is  more  solemnly  detailed  than 
the  other  Evangelists.  The  narrative  about  the 
stater,  Mark  seems  to  have  passed  over,  as  being  a 
narrative  wliich  Peter  omitted  because  it  made  him- 
self prominent. 

Ver.  33.  By  the  way. — The  fleeting  journey 
through  Galilee  cannot  here  be  meant,  but  the  last 
return  of  Jesus  from  Jerusalem,  when  the  disciples 
had  recovered  their  tone  of  mind  and  their  hopes. 

Ver.  34.  Who  should  be  the  greatest. — Ob- 
viously, only  with  reference  to  the  Messiah's  king- 
dom,— their  hopes  of  the  speedy  estabhshment  of 
which  being  now  rekindled. 

Ver.  35.  If  any  man  desire  to  be  first. — 
Comp.  Matt,  xxiii.  12  ;  xx.  27;  xviii.  4.  Our  clause 
seems  in  one  formula  to  include  two  rules  ;  whosoever 
exalteth  himself  shall  be  abased ;  whosoever  humbleth 
himself  shall  be  exalted.  Despotism  makes  man  a 
slave ;  spiritual  despotism  makes  him  the  lowest  and 
most  abject  of  all  slaves,  who  must  serve  the  most 
external  and  legal  behests  of  a  police  for  the  in- 
ternal kingdom  of  God.  But  voluntary  service  in 
the  kingdom  of  love,  and  under  the  impulse  of  hu- 
miUty  and  self-denial,  makes  a  man  a  spiritual  power, 
and  gives  him  an  unconscious  and  blessed  greatness 
in  the  kingdom  of  God,  which  does  not  complacently 
look  at  its  own  reflection.  In  this  sense  Christ  came 
to  minister  unto  all  (symbol,  the  feet-washing),  and 
has  become  Lord  overall,  Phil.  ii.  5-11.  But  the 
emphasis  falls  here  obviously  upon  the  second  rule. 

Ver.  36.  When  He  had  taken  him  in  His 
arms. — Peculiar  to  the  vivid  and  pathetic  style  of 
Mark.     Comp.  ch.  x.  16. 

Ver.  37.  Whosoever  shaU  receive  one  of 
such  children. — The  natural  child  in  the  arms  of 
Jesus  is  not  only  a  symbol,  but  also  identical  in  its 
susceptibility  with  the  spiritual  child  ;  and  it  signifies, 
not  a  Christian  ripe  in  humility,  but  a  beginner  in 
faith.  The  child  baptized  or  blessed  is  in  the  cat- 
echumen state,  like  the  thirty  years'  proselyte  be- 
fore baptism,  or  the  beginner  in  faith.  See  on  3fat- 
thew,  p.  323.— Not  Me,  but  Him  that.— Meyer: 
"Not  non  farnquam,  but  with  rhetoiical  emphasis 
the  ei-d  5e'x6Toi  is  absolutely  denied."  At  the  same 
time  the  rhetorical  element  must  be  strongly  em- 
phasized. It  signifies  a  "much  more,"  or  "  infinitely 
more  ;  "  with  the  child  we  receive  Christ,  with  Christ 
we  receive  God,  if  the  receiving  is  of  the  right  kind. 

Ver.  38.  And  John  answered  Him. — The 
o.iroKpive(T6at  here,  as  often,  in  the  wider  sense  :  on  a 


special  occasion  to  begin  the  conversation.  John 
had  a  fact  in  his  mind  which  he  must  bring  into  the 
light  of  this  act  of  Jesus.  Meyer,  following  Schleier- 
macher :  "  The  disciples  had,  to  one  who  uttered  the 
name  of  Jesus,  done  the  opposite  of  receive."  Or, 
rather,  they  had  hindered  one  who  in  the  name  of 
Jesus  was  receiving  the  miserable,  and  doing  works 
of  mercy.  John  now  hears  that  precisely  to  such 
an  one  the  greatest  promises  are  given. — In  Thy 
name. — The  rai  ovoixaTl  aov  says  less  than  eV  tw, 
K.T.\.  Comp.  Matt.  vii.  22  ;  Acts  ix.  1 3.  By  means 
of  uttering  the  name  of  Jesus.  Meyer :  "  But  our 
exorcist  was  not  an  impostor,  he  was  a  believer ;  yet 
not  one  belonging  to  the  permanent  company  of 
Jesus."  Had  he  been  a  deceivei-,  he  would  not  have 
been  able  to  cast  out  demons  by  the  name  of  Jesus ; 
for  the  name  of  Jesus  wrought  no  magical  effects : 
see  Acts  xix.  13.  But  if  he  had  been  a  decided  be- 
liever, John  would  have  known  him  as  such  ;  for  the 
aKo\ov6e7v  must  be  understood  of  actual  and  real 
following,  and  not  necessarily  of  merely  external  dis- 
cipleship.  The  passage  therefore  means,  that  there 
was  in  him  a  measure  of  trust  in  the  name  of  Jesus, 
a  germ  of  true  faith.  But  we  must  not  forget  that 
the  words  are.  "  he  followeth  not  with  i«,"  not,  "  he 
followeth  not  T/iee:"  this  is  certainly  the  utterance 
of  an  excited  human  party  feeling.  Gerlach  and 
others  suppose  that  the  exorcist  might  have  been  a 
disciple  of  John  the  Baptist ;  but  it  is  to  be  re- 
membered that  John  himself  did  no  miracle.  All 
were  indeed  disciples  of  John,  in  the  wider  sense,  who 
were  hoping  for  the  approaching  kingdom,  and  had 
been  baptized  of  John. — We  forbade  him,  be- 
cause.— We  must  regard  John  as  the  main  agent  in 
all  this  matter,  though  in  perfect  understanding  and 
concert  with  the  rest  of  the  disciples.  The  "  because 
he  followeth  not  with  us,"  &c.,  signifies  that  they 
desired  of  the  man  a  decided  following  with  them,  or 
an  abandonment  of  all  working  in  the  name  of  Je- 
sus. Thus  they  did  not  deny  that  even  an  unre- 
generate  man  might  do  something  by  means  of  the 
name  of  Jesus  ;  but  they  regarded  him  as  not  justi- 
fied in  so  doing.  Their  watchword  was  :  first  a  full 
conversion,  and  then  the  right  and  ability  to  work. 
It  is  strictly,  "  We  interdicted  him  from  that,"  or 
"  hindered  him."  Easily  might  the  prohibition 
of  the  disciples  disturb  his  miracle-working  confi- 
dence. 

Ver.  39.  Forbid  him  not,  for. — Augustin : 
"  Distinguit  inter  neidralitatem  epicuream  et  neu- 
(ralitafem  ex  infirmitate.''^  Such  a  man,  the  Lord 
tells  them,  would  not  immediately  dishonor  His 
name.  His  experience  would  prevent  him  from  so 
soon  turning  round  and  going  over  to  His  enemies. 
And  in  this  there  was  expressed,  at  the  same  time, 
the  hope  that  he  would  earlier  or  later  become  an 
actual  follower.  Jesus,  therefore,  would  impress  it 
upon  His  disciples  that  they  must  honor  and  protect 
the  isolated  beginnings  or  germs  of  faith  to  be  found 
in  the  world,  without  the  circle  of  actual  believers. 
We  are  not  violently  to  constrain  the  men  in  whom 
such  beginnings  are  seen,  to  adopt  prematurely  the 
party  of  faith  :  such  a  course  might  have  a  tendency 
to  repel  them,  and  drive  them  into  the  camp  of  the 
enemy.  Moreover,  it  is  contrary  to  the  demands  of 
a  germ,  and  of  gradual  development ;  it  is  contrary 
to  the  rights  of  conscience,  and  the  nature  of  the 
kingdom  of  God,  whose  kindled  sparks  of  life  fall 
far  beyond  the  central  hearth  of  the  Church.  But 
we  must  carefully  distinguish  here  between  forbid- 
ding and  commanding.     It  is  not  permitted  the  dis- 


90 


THE  GOSPEL  ACCORDING  TO  MARK. 


ciples  to  forbid  ;  they  should  pay  all  respect  to  the 
unrestrained  influence  of  Christ,  and  its  results,  even 
beyond  the  fold  of  the  disciples.  But  it  does  not 
follow  from  this,  that  the  Lord  commands,  outside 
the  circle  of  discipleship  also,  a  premature  activity 
of  the  beginners  in  faith.  It  is  wholesome  and  nat- 
ural that  every  energy  of  faith,  in  every  young  Chris- 
tian, should  act  and  move,  according  to  the  measure 
of  its  development,  under  the  condition  of  truth, 
sincerity,  and  supreme  regard  for  its  own  internal 
growth  and  well-being.  Meyer:  "We  gather,  more- 
over, from  this  passage,  how  mightily  the  words  and 
influence  of  Christ  had  wrought  outside  the  sphere 
of  His  permanent  dependants,  exciting  in  individuals 
a  degree  of  spiritual  energy  that  performed  miracles 
on  others." 

Ver.  40.  For  he  that  is  not  against  you. — 
The  reading  vu.&v  is  better  supported  than  the  read- 
ing ^tfxSiv^  which  the  Text.  Rec,  Fritzsche,  and 
Tischendorf  follow  ;  and  thus  the  clause  constitutes 
a  formal  antithesis  to  the  word  in  Matt.  xi.  42.  {See 
the  Critical  Notes  on  that  passage.)  "  And  in  order 
that  they  might  not,  in  this  sacred  domain  of  tender 
beginnings,  hurt  any  the  least  sapling,  He  converts 
His  royal  word,  He  who  is  not  for  Me  is  against  Me, 
into  a  disciple-word  for  them  to  use,  He  who  is  not 
against  us  is  on  our  part.''''  {Leben  J^u,  ii.  10-12  ; 
comp.  Stier  on  the  passage.) 

Ver.  41.  Whosoever  shall  give  you  a  cup 
of  water  (see  Matt.  x.  42.)  The  third  yap,  for  : 
a  threefold  significant  establishment  of  the  rule  laid 
down  by  our  Lord,  7iot  to  hinder  beginnings.  First 
reason :  Such  a  man  will  not  soon  become  mine 
enemy.  Second  reason :  If  any  one  were  against 
you,  he  would  give  assurance  of  the  fact ;  if  he  is 
not  against  you,  it  is  to  be  assumed  at  the  outset 
that  he  is  for  you.  Third  reason :  The  respect  and 
love  which  is  even  outwardly  shown  you  in  the  very 
slightest  degree  by  men  in  the  world,  for  Christ's 
sake,  or  in  His  name,  proves  that  they  stand  in  a 
certain  spiritual  connection  with  Him,  which  under 
His  blessing  may  increase  and  become  more  strict. 
The  smallest  token  of  friendship  you  receive  as  dis- 
ciples of  Christ,  is  a  token  of  friendship  to  your 
Master,  which  is  rewarded  by  Him  with  the  blessing 
of  greater  friendship.  Thus  :  1.  The  beginning  of 
friendly  feeling  excludes  the  thought  of  a  speedy 
enmity ;  2.  so  much  so,  that  the  cessation  of  enmity, 
in  any  instance,  is  to  be  regarded  as  friendship  ;  3. 
because  the  slightest  token  of  friendliness,  which  is 
understood  by  that  cessation  of  enmity,  is  blessed 
and  furthered  until  it  has  become  decided  love  and 
friendship.  From  the  external  friendship  which  is 
manifested  in  external  proofs  of  love,  men  go  on  to 
internal  friendship :  from  the  disciples  of  Christ, 
whom  they  acknowledge  as  such,  they  come  to 
Christ  Himself.  Thus  we  must  esteem  holy  all  the 
roots,  relations,  and  tendencies  of  good  which  Chris- 
tianity fuids  in  the  world, — yet  that  Christianity 
which  does  not  deny  itself  and  the  Lord  (eV  t65  ov6- 
ixail  fxov).  We  assume  that  the  three /ors  all  direct- 
ly refer  to  the  "  forbid  him  not,"  without  disparaging 
the  connection  in  which  they  stand  to  each  other. 

Ver.  42.  And  whosoever  shall  offend  one 
of  these  little  ones. — What  follows  is,  down  to  the 
closBj  a  strong  utterance  of  our  Lord  against  that 
fanatical  ecclesiastical  zealotry  which  is  so  much  dis- 
posed to  throw  stumbling-blocks  in  the  way  of  be- 
ginners in  the  faith,  by  imposing  traditional  dogmat- 
ic articles  of  faith.  Saunier,  De  Wette,  and  others 
have  lost  the  connection  here.     But  it   is   evident 


enough  when  we  bear  in  mind  that  the  words  of 
Christ,  vers.  43-47,  have  here  a  reference  altogether 
different  from  that  which  the  related  words  of  Matt. 
V.  29,  30  have.  (Comp.  Leben  Jesu,  ii.  2.) — Our  pas- 
sage forms  a  parallel  with  Matt,  xviii.  6  seq.  Mat- 
thew, however,  did  not  adhere  strictly  to  the  place 
where  the  words  were  spoken ;  Mark  places  the  lo- 
caUty  and  circumstances  very  clearly  before  us.  The 
sons  of  thunder  had  a  series  of  their  own  particular 
crises  to  pass  through,  just  as  Peter  had ;  a  series  of 
crises  for  their  fanatical  and  enthusiastic  party  zeal. 
The  first  is  found  here ;  the  second  soon  follows,  on  I 
their  departure  from  Galilee  (Luke  ix.  54) ;  the  third 
falls  into  a  later  period,  before  the  final  going  up  to 
Jerusalem,  ch.  x.  35. 

Ver.  43.  And  if  thy  hand  offend  thee. — For 
the  meaning  of  these  words  in  this  connection,  see 
the  notes  on  the  parallel  in  Matthew.  Offences  of 
the  hand,  of  the  eye,  and  of  the  foot ;  or,  stumbling- 
blocks  of  fanatical  hierarchism,  of  heretical  Gnosti- 
cism, and  of  political  proselytism.  In  the  formal 
shape  which  the  word  of  our  Lord  assumes  in  Mark, 
"  it  may  be  regarded  as  an  ideal  formulary,  which  is 
designed  to  suggest  to  His  Church  the  pious  gentle- 
ness of  the  hand,  the  sacred  spiritual  clearness  of  the 
eye,  and  the  peaceful  and  amiable  apostolical  move- 
ment of  the  feet."     (Leben  Jesu,  ii.  2,  1016.) 

Ver.  44.  Where  their  womi. — Three  times 
solemnly  repeated.  The  reference  to  Isa.  Ixvi.  24  is 
manifest.  It  is  a  concrete  expression  for  suffering 
in  the  fire  of  hell,  Gehenna. 

Ver.  45.  It  is  better  for  thee. — Comp.  on  Mat- 
thew. 

Ver.  49.  For  every  one  shall  be  salted  with 
fire. — On  this  clause,  which  has  no  parallel  (and 
which  De  Wette,  Baur,  and  others,  have  so  much 
doubted  about),  see  Meyer,  and  the  treatises  referred 
to  by  him.  Meyer,  however,  is  wrong  in  interpreting 
this  of  the  fire  of  hell  mentioned  previously.  He  ex- 
plains: "ttos  cannot  mean  every  one  generally;  but 
must,  in  harmony  with  the  context,  be  restricted  to 
those  who  in  ver.  48  are  described  by  avrSiv ;  since 
afterwards  another  class  is  distinguished  by  ivaaa 
dvala  from  that  which  is  meant  by  -rras,  and  its  pre- 
dicate is  opposed  to  the  predicate  of  the  latter :  irvpi 
and  a\i  are  antitheses."  They  are  indeed  distinct 
points,  but  yet  related  to  each  other ;  for  otherwise 
we  should  not  read  "  Every  one  must  be  salted  with 
fire."  We  therefore  thus  understand  the  passage: 
Every  (sinful)  man  must,  according  to  the  typical 
meaning  of  the  burnt-offering,  enter  into  the  suffering 
of  fire :  either  into  the  fire  of  Gehenna,  which  then 
hi  his  case  represents  the  salt  which  was  wanting  to 
him ;  or  as  the  burnt-offering  of  God  into  the  fiery 
suffering  of  tribulation,  those  renunciations,  namely 
and  especially,  which  had  just  been  mentioned — the 
sacrifice  of  the  eye,  the  hand,  and  the  foot — after  he 
had  been  previously  consecrated  with  the  salt  of  the 
Spirit.  This  rule  holds  irreversibly  good :  those 
offending  members  which  were  not,  as  God's  sacri- 
fices, previously  salted  with  salt,  pass  immediately 
into  the  fiery  sufferings  of  punishment,  which  then 
represent  and  take  the  place  of  the  salting.  The  ko: 
in  the  clause,  "a«(i  every  sacrifice,"  does  not  there- 
fore mean  us,  Kaddos ;  but  it  marks  the  sjiecific  case 
in  which  the  being  salted  precedes  the  suffering  of 
fire,  and  in  which  it  may  perhaps  (as  in  John's  own 
later  history)  more  or  less  supply  the  place  of,  and 
involve  the  fiery  suffering  of,  e.vternal  tribulations  (1 
Cor.  iii.  13).  Meyer's  separation  of  the  salt  and  fire, 
and  his  antithesis  between  thcni,  with  his  exclusive 


CHAP.  IX.  33-50. 


91 


reference  of  the  fire  to  the  punishment  of  the  ungod- 
ly, are  found  in  Grotius,  Liglitfoot,  and  others.  On 
the  other  hand,  both  are  referred  to  the  good  by 
Eutbym.  Zigabenus  ("the  fire  of  faith  in  God,  the 
salt  of  love  to  man  "),  by  Luther  (the  Gospel  is  a  fire 
and  a  salt:  the  old  man  is  crucified,- renewed,  salted), 
Caloyius,  Kuinoel,  Schott. — Olshausen  thus  agrees 
with  our  interpretation :  "  On  account  of  the  universal 
sinfulness  of  the  race,  every  one  must  be  salted  with 
fire;  whether  by  his  voluntarily  entering  upon  a 
course  of  self-denial  and  earnest  renunciation  of  his 
sins,  or  by  his  being  involuntarily  cast  into  the  place 
of  punishment."  Similarly  Ewald.  The  yap  gives 
the  reason  of  the  exhortation  which  preceded.  Sacri- 
fice the  hand,  the  foot,  &c.,  in  the  self-renunciation 
of  godliness,  rather  than  fall  with  your  whole  being 
into  the  fire  of  judgment  as  a  sacrifice  of  death. 
For  this  is  a  fundamental  law  for  sinful  humanity : 
all  must  enter  the  fire.  But  if  the  fire  becomes  to 
man  a  sacrificial  fire,  his  sacrifice  must  be  voluntarily 
prepared  and  seasoned  with  salt  (made  savory,  like 
food);  otherwise,  the  fire  of  Gehenna  supplies  the 
place  of  the  salt  and  the  sacrifice. 

Ver.  50.  Salt  is  good. — The  naXov  is  not  ex- 
hausted by  the  word  good.  Something  preeminently 
good  in  its  kind  and  effect  is  intended.  The  better 
any  product  of  nature  is  in  itself,  the  worse  it  is  in 
its  corruption.  Therein  the  salt  is  an  image  of  man. 
Saltless  salt  is  not  to  be  saved ;  and  so  with  the  spir- 
itless disciple,  or  Christian,  or  minister  (without 
chrisma:  without  salt).  See  on  Matt.  v.  13. — Have 
salt  in  yourselves,  and  have  peace. — The  salt  is 
figurative,  not  merely  signifying  wisdom,  but  the 
Spirit  as  the  Spirit  of  discipline  ;  and  on  that  account 
it  is  the  symbol  of  the  covenant, — a  blessing  the  pre- 
servation and  assurance  of  which  has  peace  for  its 
result.  The  "have  peace  one  with  another"  is 
therefore  a  consecutive  exhortation.  Have  peace 
amongst  yourselves,  such  peace  as  you  must  have  if 
you  have  that  salt.  From  this  last  application  it  fol- 
lows that  the  Lord  regarded  the  contention  of  the 
disciples,  and  their  zeal  against  a  beginner  in  faith 
not  walking  in  their  circle,  under  the  same  point  of 
view.  All  undevout  and  unholy  zealotry,  whether 
towards  those  witliin  or  those  without,  He  explains 
as  resulting  from  one  fundamental  offence  and  feult, 
— the  lack  of  salt  and  self-resignation,  the  want  of 
the  Spirit's  discipline  and  of  consecration  to  God. — 
Here,  again,  it  is  Mark  who  has  given  most  promi- 
nence to  words  of  the  Lord  which  most  strongly  cor- 
rected and  admonished  His  disciples. 


DOCTRINAL  AND  ETHICAL. 

1.  See  on  the  parallel  places  in  Mattheiu  and 
Luke. 

2.  Between  a  hierarchy  and  the  true  catechumen's 
nurture  of  the  little  ones  in  the  Church,  there  is  an 
essential  repugnance.  The  latter  seeks  to  train  up 
the  babes  in  faith  to  the  full  maturity  of  faith ;  the 
former  would  not  only  keep  the  baljes  in  infancy, 
but  would  train  up  the  adult  to  be  dumb  babes. 
The  extreme  adherents  of  hierarchy  and  the  Baptist 
principle  agree,  in  that  the  former  ascribe  no  prerog- 
ative to  baptism,  but  make  the  baptized  laity  a  sub- 
ordinate class  of  imperfect  Christians ;  and  the  lat- 
ter, with  hierarchical  exclusiveuess,  deal  like  a 
clerus  with  the  little  ones  in  faith. — The  sign  which 
Jesus  gave  to  the  Church  by  His  repeated  embracing 
(according  to  Mark)  of  the  children,  was  directed 


the  first  time  rather  against  the  fanatical  church- 
spirit  of  the  hierarchy,  and  the  last  time  (ch.  x.  16) 
rather  against  the  theological  school-spirit  of  the 
Baptists.  Whosoever  of  you :  compare  the  history 
of  the  Papacy.  Gregory  the  Great  called  himself 
the  servus  servorum,  that  he  might  be  the  first. 
The  hierarchy  has  taken  the  ironical  word  of  Christ's 
Spirit  with  unthinking  and  unintelligent  literaUty  ; 
hke  the  word  of  our  Lord,  on  another  occasion,  con- 
cerning the  two  swords,  Luke  xxii.  38  {see  Leben 
Jesu,  ii.  3,  1345),  and  other  similar  expressions. 

3.  But  John  answered  Him. — This  history  teaches 
us,  in  connection  with  ch.  x.  35  and  Luke  ix.  54, 
how  Christ  dealt  with  and  purified  the  zeal,  noble 
but  not  yet  free  from  fanatical  excitement,  of  the 
disciples,  and  especially  what  may  be  called  the 
idealistic  fanatical  zeal  of  the  sons  of  thunder,  as  it 
formed  a  contrast  to  the  realistic  fanatical  zeal  of 
Peter.  With  every  development  of  true  faith  there 
is  interwoven,  especially  in  its  first  stages,  a  certain 
measure  of  that  other  quality  which  stains  its  purity, 
and  requires  to  be  eliminated.  But  when  its  heart 
is  sound,  the  flame  is  soon  cleared  of  its  bedimming 
smoke ;  the  life  of  faith  becomes  ever  more  chris- 
tiauly  human,  wise,  and  gentle  {see  Jas.  iii.  17,  18). 
But  where  the  heart  is  evil,  or  becomes  so  through 
the  influence  of  external  things,  the  life  of  faith  de- 
clines into  fanaticism  and  perishes,  as  the  history  of 
Pharisaism  and  Judaism  everywhere  proves.  Such 
a  fanaticism  lived  indeed  in  the  soul  of  Judas ;  he 
went  on  through  enthusiasm  and  excitement  to 
apostasy.  The  answer  of  John  was  a  frank  avowal, 
and  revelation  of  himself  or  confession,  before  the 
Lord  {see  Leben  Jesu,  ii.  2). 

4.  77ie  connection  of  the  beginnings  of  faith  : — 
pious  work,  ver.  38  ;  its  root  in  the  devout  mind, 
ver.  39  ;  its  nourishment  in  devout  haljits,  humanity, 
ver.  41.  Hence  loving  care  for  the  disciples,  lead- 
ing to  quiet  recognition  of  their  interests,  and  thence 
to  active  usefulness  in  the  name  of  Jesus. 

5.  llie  bigoted  co7iduct  of  the  disciples  towards 
these  beginnings  of  faith. — In  its  issue  and  result  an 
offence  or  injury  to  the  little  ones,  and  in  a  twofold 
sense :  either  as  they  are  dishonored  and  wronged, 
or  as  they  are  offended  and  tempted  to  resistance 
and  enmity.  In  its  origin,  it  is  an  internal  offence  ; 
offending  self  through  the  hand,  or  the  foot,  or  the 
eye  {see  Crit.  Notes,  ver.  43,  and  on  Matthew).  In 
the  Church,  and  for  the  Church,  or  in  relation  to  the 
bride  of  Christ,  that  law  of  self-renunciation  and 
self-sacrifice  holds  good  which  is  the  basis  of  the  re- 
lations of  marriage,  Matt.  v.  27  seq.  We  must  be 
subject  to  the  church,  if  we  would  edify  it,  Rom.  xii. 
3  seq. 

6.  That  a  millstone  were  hanged. — See  on  Mat- 
thew. 

7.  Into  hell,  where  the  fire  is  not  quenched. — 
Concerning  the  difference  between  liell  and  Gehenna, 
and  the  kingdom  of  the  dead  or  Sheol,  see  on  Mat- 
theiv.  The  additional  clause,  "  where  their  worm 
dieth  not,"  etc.,  points  baclc,  as  it  has  been  re- 
marked, to  the  passage  Isa.  Ixvi.  21,  where  the  val- 
ley of  Hinnom  is  expressly  made  a  symbol  of  the 
punishment  of  the  reprobate,  and  the  Old  Testament 
germ  of  the  doctrine  of  future  eternal  punishment 
distinctly  appears,  as  also  it  does  in  the  earlier 
Cherem  or  death-sentence  of  the  law,  and  in  later 
passages,  such  as  Ezek.  xx.  47  ;  Dan.  xii.  2,  and 
others.  According  to  the  passage  in  Isaiah,  the 
bodies  of  those  who  were  apostate  from  Jehovah  lay 
without  before  the  holy  city,  an  abomination  to  all 


92 


THE  GOSPEL  ACCORDING  TO  MARK. 


flesh.  The  worm  of  corruption,  which  devoured 
them  from  within,  died  not ;  and  the  fire  of  judg- 
ment, which  destroyed  them  from  without,  was  not 
extinguished.  And  this  manifestly  presented  a  sym- 
bohcal  idea  of  eternal  suffering ;  for,  literally  taken, 
the  fire  would  be  extinguished  and  consumed  with 
the  bodies  and  the  worms.  Eternal  destruction 
within,  eternal  judgment  without,  and  these  in  eter- 
nal reciprocal  influence.  On  the  doctrine  of  hell, 
compare  dogmatic  iJreatises. 

8.  For  every  one  must  be  salted  with  fire,  and 
every  sacrifice. — Fire  is  the  symbol  of  life  in  its  re- 
newing power,  and  especially  of  the  judicial  power 
and  working  of  God,  renewing  by  a  divine  energy : 
thus  it  is  the  presence  and  action  of  God  in  the  full 
energy  of  His  holy,  penetrating  nature  :  Gen.  xv.  11 ; 
Ex.  iii.  2  ;  Mai.  iii.  3  ;  iv.  1.  Hence  it  is  for  the  sin- 
ful man  generally  a  judicial  visitation  of  God,  the 
mercifully  rebuking  and  cori-ecting  manifestation  of 
His  nature  (Mai.  iii.  3;  iv.  1);  for  the  penitent,  be- 
lieving man,  it  is  the  s.aving  judgment  of  grace,  the 
purifying  fire,  the  fire  of  new  quickening,  transform- 
ing, glorification  (Acts  ii.  3) ;  for  the  reprobate  it  is 
a  fire  of  condemning  judgment,  Heb.  x.  27  ;  xii.  29. 

9.  This  gives  us  the  true  meaning  and  significance 
of  the  sacrificial  fire,  of  the  fire  of  the  altar.  It 
forms  a  counterpart  and  contrast  to  the  fire  of  hell. 
It  is  the  fire  of  God,  into  which  man  voluntarily  en- 
ters with  his  offering,  in  order  that  he  may  escape 
fahing  into  the  terror  of  the  eternal  fire.  Thus,  if 
we  strictly  judge  ourselves,  we  shall  not  be  judged. 
This  absolute  and  inviolable  law  of  the  fire-alterna- 
tive was  symbolically  exhibited  by  the  Old  Testament 
sacrifice :  the  Christian  must  have  the  reality  of  it 
accomplished  in  himself,  whilst  he  makes  himself,  as 
it  respects  those  members  and  their  actions  (hand, 
foot,  eye)  which  might  hurt  his  Chi-istian  life,  a  sac- 
rifice upon  the  altar.  This  self-sacrifice  is  a  burnt- 
offering,  inasmuch  as  tlie  Christian  places  himself 
daily  at  the  Lord's  disposal  in  pure  self-dedication 
(Rom.  xii.) ;  it  is  a  sin-offering,  inasmuch  as  he  ac- 
tually renounces  and  rids  himself  of  all  those  im- 
pulses and  acts  which  are  a  hindrance.  This  ap- 
plies, however,  not  only  to  sensual  tendencies  (Matt, 
v.),  but  also  to  those  spiritual  and  ecclesiastical  im- 
pulses of  the  self  which  are  colored  and  disguised  by 
religion  (as  it  respects  place  and  prerogative).  Yet 
the  sacrifice  must  not  proceed  from  fear,  but  from 
loving  obedience ;  it  must  not  be  an  act  of  con- 
strained dread,  but' voluntarily,  an  act  of  the  spirit, 
of  self-discipUne.  And  that  is  signified  by  the  salt 
(.see  the  article  Salz  in  Winer,  Bdchner,  and  the 
Stuttgart  Bibelworterhuch).  The  salt  is  the  symbol 
of  the  Spirit,  as  the  spirit  of  purifying  and  conserv- 
ing discipline ;  even  as  oil  is  the  symbol  of  the 
Spirit,  as  the  Spirit  of  religious  life  and  the  living 
flame  of  devotion.  Salt  is  the  preserving,  cleansing 
virtue  of  life :  the  Spirit  who  checks  and  kills  sin 
germinating  within.  Fire  is  the  transforming  power 
of  life  :  the  Spirit  who  punishes  the  sin  that  is  pres- 
ent, separating  the  sinner  from  sin  as  the  judgment 
of  grace,  or  destroying  the  sinner  with  his  sin  as  the 
judgment  of  condemnation.  Salt  is  discipline  and 
conservation  ;  fire  is  punishment,  judgment,  purifica- 
tion. Out  of  the  fiery  condemnation  of  Sodom  a  sea 
of  salt  flowed' forth.  The  punishment  of  the  doomed 
is  a  source  of  discipline  and  healing  for  those  who 
still  live.  As  fire  and  light  are  related  to  each  other, 
and  yet  form  a  direct  contrast,  so  it  is  with  salt  and 
light.  Matt.  V.  13,  14.  Because  the  salt  signified  the 
spirit  of  discipline,  it  was  needful  (according  to  Ezek. 


xliii.  24,  the  testimony  of  this  passage,  and  Jewish 
tradition)  to  every  offering,  and  not  only  to  the  meat- 
offering (Lev.  ii.  13) ;  hence  it  was  the  proper  symbol 
of  the  establishment  and  renewal  of  the  covenant  in 
the  sacrifice.  Hence,  on  the  one  hand,  the  salt  is 
salt  of  the  covenant  (Lev.  ii.  13),  and,  on  the  other, 
the  covenant  with  Jehovah  is  a  covenant  of  salt 
(Num.  xviii.  19  ;  2  Chron.  xiii.  5) ;  while,  in  the 
common  Ufe  of  the  Orientals,  it  was  a  sign  of  sacred 
covenant  engagements  and  obligations.  {See  Winer, 
and  Bahr,  SymboUk.)  To  eat  salt  together,  meant 
to  make  peace,  and  enter  into  covenant  with  each 
other  (RosENMULLER,  Morgenland,  ii.  150.)  But  as 
salt,  or  the  spirit  of  disciphue,  was  the  fundamental 
condition  of  peace  with  God,  so  it  was  also  the  fun- 
damental condition  of  peace  in  the  Church,  of  the 
mutual  peace  of  Christian  people.  Hence  the  word 
of  our  Lord  :  Have  salt  in  yourselves,  and  peace  one 
with  another.  The  disciples  were  amongst  them- 
selves to  have  salt,  but  for  the  earth  to  be  salt.  In 
reference  to  the  symbolism  of  the  sacrifices,  see  the 
works  on  the  subject  by  Bahr,  Kurtz,  and  Hengsten- 
berg. 

10.  In  connection  with  the  contrast,  wide  as 
heaven,  between  the  salt  and  sacrificial  fire  on  the 
one  hand,  and  the  unquenchable  fire  of  Gehenna  on 
the  other,  there  must  also  be  observed  a  certain  re- 
lation, so  fir  as,  first,  the  salt  is  regarded  as  a  sym- 
bol of  the  sacrificial  fire ;  and,  secondly,  as  the  fire 
is  regarded  as  a  kind  of  salt :  the  Lord  says  that  all 
must  be  salted  with  fire.  The  contrast  between  the 
two  is  this  :  the  salt  sustains  and  conserves  ;  the  fire, 
on  the  contrary,  destroys  and  annihilates.  But  there 
is  something  more  than  a  contrast ;  thei'e  is  a  strict 
relation.  The  salt  preserves  and  sustains  by  an  in- 
fluence resembUng  that  of  fire :  it  is  keen,  biting, 
and  pervasive  ;  like  a  subtle  flame,  it  penetrates  all 
that  is  corruptible,  separates  that  which  is  most  cor- 
ruptible and  foul,  whilst  it  fixes  and  quickens  that 
which  is  sound.  Thus  it  effects  a  kind  of  transfor- 
mation or  metamorphosis.  So,  on  the  other  hand, 
the  fire  is  a  salt  of  higher  potency :  it  destroys  that 
which  is  perishable,  and  thereby  establishes  the  im- 
perishable in  its  purest  perfection ;  it  leads  to  new 
and  more  beautiful  forms  of  being.  Salt  seems  to 
petrify  the  object,  fire  seems  to  volatilize  it ;  but  the 
salt  fixes  it  in  its  healthy  normal  condition,  whilst 
the  fire  bears  it  upwards  in  its  pure  constituent  ele- 
ments to  heaven.  Thus  the  believer  is  first  purified 
by  the  salt ;  but  then  by  the  fire  of  internal  and  ex- 
ternal tribulation  he  is  carried  up  to  God.  So  it  is 
with  the  whole  world  of  mankind  and  the  earth  itself. 
First,  it  is  purified  and  preserved  by  the  salt  of  the 
apostohcal  Church  (Matt.  v.  13) ;  then  by  the  final 
fire  at  the  end  of  the  world  it  will  be  delivered  from 
its  condition  of  curse,  and  glorified ;  2  Thess.  i.  8  ;  2 
Pet.  iii.  10. 


HOMILETICAL  AND  PEACTICAX, 

See  on  the  parallel  passages  in  Mattheto  and  Luke. 
— Despotism  over  feUow-disciples,  and  proselytizing 
those  not  disciples,  spring  from  the  same  soui-ce : 
from  the  self-exaltation  of  a  proud  and  unpurified  zeal. 
— Spiritual  pride  is  the  common  source  of  all  hie- 
rarchical and  fanatical  movements. — The  silence  of 
the  other  disciples  compared  with  John's  answering : 
1.  In  reference  to  the  persons  : — the  more  noble  the 
disciple,  the  more  free  he  is  to  make  honest  and 
open  confession.     2.  In  reference  to  the  matter : — 


CHAP.  IX.  33-50. 


93 


fanatical  zeal  in  the  Church  is  more  readily  confessed 
than  the  impulses  of  proud  ambition  and  the  lust  of 
ecclesiastical  dominion,  because  it  is  in  its  first  mo- 
tives much  more  noble  and  less  guilty. — The  question 
concerning  the  greater  in  the  Church,  is  a  question 
in  the  way  to  the  judgment-seat  of  Christ.  1.  It 
will  not  be  resolved  before :  the  primacy  waits  till 
then.  2.  It  will  be  resolved  in  the  end  by  the  Lord, 
as  He  resolved  it  at  the  beginning  (the  first,  the  last). 
— The  simple  image  of  the  pure  Church  of  Christ : 
1.  Christ  sits  upon  His  throne ;  2.  the  preaching 
sounds  out.  Whosoever  will  be  first,  etc. ;  3.  the  only 
image  in  the  Church  is  a  little  child ;  4.  the  pros- 
pect :  revelation  of  the  great  God  through  the  hum- 
ble care  of  the  little  ones. — The  Church  of  apostoli- 
cal humility.  It  marks  Christ's  word,  "  Whosoever 
will  be  first,"  etc.,  1.  in  its  litei'al  significance,  a 
threatening  word  against  all  despotism  in  the  exter- 
nal, legal  Church  ;  2.  in  its  spiritual  meaning,  a  word 
of  promise  for  humble,  ministering  love  in  the  con- 
gregation of  His  Spirit. — The  child  and  the  Apostles: 
1.  The  child  their  master  ;  2.  the  child  their  scholar ; 
3.  the  child  their  fellow. — How  we  may  receive  with 
the  little  child  the  highest  life  in  the  name  of  Jesus  : 
1.  The  Lord  Christ  himself;  2.  God  himself — How 
we  may  receive  with  the  little  child  the  great  God  : 
1.  If  the  child  is  received  in  the  name  of  Jesus  ;  2. 
if  Jesus  is  received  in  the  name  of  God. — The  beau- 
tiful confession  of  John. — Christ  the  holy  Master  of 
all  the  sons  of  thunder  in  His  Church  :  1.  How  He 
represses  the  sons  of  thunder  (or  reduces  to  silence 
the  thunder  of  carnal  zeal) ;  2.  how  He  arouses  the 
sons  of  thunder  (or  lets  the  thunder  of  the  Spirit  re- 
sound. Rev.  X.  4). — The  prohibition  of  John,  and  the 
commandment  of  the  Lord,  in  relation  to  free  labor 
in  the  Church,  and  for  the  cause  of  Christ. — The  law 
of  fanatical  zeal,  and  the  law  of  the  spirit  of  freedom 
in  the  Church. — Ecclesiastical  party  zeal  in  the  light 
of  the  word  and  Spirit  of  Christ. — Christ  the  defend- 
er and  guardian  of  all  beginnings  of  faith,  and  of  all 
germs  of  spiritual  life :  1.  Through  His  Scripture- 
word  ;  2.  through  His  apostoHcal  infant  baptism  ;  3. 
through  the  evangelical  rights  of  personal  conscience. 
— The  water-cups  of  mild,  human  customs,  in  their 
connection  with  the  sacramental  cup  of  the  God-man. 
— The  connection  between  false  fire  of  zeal  in  the 
Church  and  the  fire  of  hell. — The  three  great  dangers 
of  ecclesiastical  zeal:  1.  Dangers  of  the  hand;  2. 
dangers  of  the  foot ;  3.  dangers  of  the  eye. — The  law 
of  sacred  gentleness  in  the  service  of  Chi-ist. — The 
true  sacrificial  fire  of  self-denial  and  self-mortifica- 
tion, in  relation  to  the  fiery  flame  of  hell :  1.  The 
relation :  all  must  be  salted  with  fire.  2.  The  con- 
trast :  to  be  prepared  for  the  fire  by  salt,  or  to  be 
salted  with  fire. — We  cannot  escape  the  fire ;  but 
we  have  the  choice  between  the  fire  of  life  and  the 
fire  of  death. — Discipline  of  the  Spirit :  the  funda- 
mental condition  of  healthy  life  in  the  Church  :  1. 
Of  the  right  warfare,  2.  of  the  right  peace. — The  zeal 
of  Christ  the  purifying  fire  for  the  zeal  of  His  people. 
— The  thundering  of  men,^and  the  Lord's  thunder ;  or, 
the  exaggeration  of  little  strength,  and  the  mildness 
of  great  strength  :  1.  In  their  origin  :  a.  want  of 
love,  want  of  self-government ;  b.  the  zeal  of  love 
and  divine  moderation.  2.  In  their  manifestation : 
a.  thundering  of  the  cannons,  of  the  bulls,  of  the 
curses,  scattering  sudden  and  swift  destruction ;  b. 
trumpet-calls  to  penitence,  words  of  correcting  love, 
alarming  and  yet  not  destroying.  3.  In  their  elfects : 
a.  lost  and  ended  in  time ;  b.  dispensing  blessings  for 
a  time,  and  bringing  salvation  for  eternity. — How 


Christ,  with  the  anticipating  grief  of  holy  love,  was 
inflamed  with  zeal  against  all  covetous  and  party 
frenzy  of  zeal  in  His  Church. — The  alternative  of  the 
two  fires  of  history :  indifference  must  be  burnt 
away,  either,  1.  in  the  fires  of  salvation,  or,  2.  in  the 
fires  of  judgment. 

Starke  : — Doubtless  it  is  our  duty  to  wrest  from 
others  their  hurtful  errors  ;    but  we  are  also  bound 
to  bear  with  them  for  a  while,  and  give  them  time 
to    come   to  a    better  apprehension. — Quesnel: — 
Pride  reigns  in  almost  all  conditions.     Few  are  con- 
tent to  be  placed  beneath  others ;  most  people  are 
intent  only  upon   getting  above  their  fellows,  and 
mount  aloft. — JVova.  Bibl.  Tub. : — Alas,  how  many 
will  stand  before  Him  with  shame  and  fear,  when 
Christ  shall  demand  an  account  of  all  the  useless 
and  sinful  contentions  which  they  have  mutually  in- 
dulged in! — Hedinger: — Pride,   conceit,   ambition, 
are  all  utterly  out  of  harmony  with  the  spirit  of  true 
Christianity. — Luther  : — That  man  has  a  true   no- 
bility who  is  profoundly  humble    in   heart. — True 
greatness  consists  in  perfect  lowliness. — Quesnel  : — 
Blessed  is  it  to  rest  in  the  arms  of  the  love  of  Jesus. 
— It  is  an  honor  to  receive  the  great  into  our  house ; 
greater  still  to  receive  those  who  are  lacking  in  all 
things  but  the  spirit  of  Christ. — It  is  a  holy  work  to 
do  good  to  children,  especially  to  poor  and  orphan 
children. — Osiander: — The    most    pious,    devoted, 
and  faithful  ministers  in  the  Church  have  their  fail- 
ings.— Hedinger  : — God  has  a  marvellous  method  in 
the  dispensation  of  His  graces  and  gifts,  and  we  must 
not  be  too  ready  to  reject  what  is  not  as  yet  perfectly 
pure  and  flawless,  Phil.  i.  16. — Qitesnel  : — We  too 
often  blend  our  own  selves,  our  prejudices  and  no- 
tions, with  the  things  of  God ;    and  our  pride  uses 
the  honor  of  His  name  as  a  mere  cloak. — Osiander: 
— Instead  of  envying  and  grudging,  we  should  praise 
God  for  the  wonderful  variety  of  gifts  which  He  be- 
stows for  the  common  good. — Bibl.  Wirt. : — God's 
gifts  are  not  bound  to  any  particular  person,  or  to 
any  particular  condition ;    but  He  distributes  them 
Himself  freely,  if  He  will,  to  whom  He  will,  and  when 
He  will. — Cramer  : — To  deal  with  little  children  is  a 
delicate  matter ;   we  may  soon  plant  either  what  is 
good  or  what  is  evil  in  them. — That  young  people 
have  offences  so  often  thrown  in  their  way  is  one 
reason  why  there  is  so  much  wickedness  among  the 
adult. — Bibl.  Wirt. : — To  give   offence  is,  in  those 
who  hold  the  office  of  correction,  a  threefold  sin :  1. 
They  sin  themselves ;    2.  they  make  others  sin ;  3. 
they  cannot  use  their  office. — To  enter  into  life  halt 
or  lame :  his  fleshly  lusts  are  as  dear  to  man  as  one 
of  his  members. — Cramer  : — Who  can  doubt  about 
hell,  and  the  damnation  of  hell,  when  Christ  has  so 
often  repeated  and  confirmed  the  truth  ? — Our  foot 
offends  us  in  two  ways :     1.  If  it  goes  in  evil  ways ; 
2.  if  it  stands  still. — Quesnel  : — To  be  salted  with 
the  fire  of  hell,  as  an  oftijring  to  the  divine  righteous- 
ness.— Bibl.    Wirt. : — If  God's  word  is  falsified,  or 
not  with  all  solemnity  and  earnestness  dealt  with, 
there  is  no  other  salt  for  the  sinful  flesh  :  it  breeds 
all   kinds  of  corruption,  and  all  kinds  of  sins  have 
dominion. — Canstein  : — Faithful  teachers  must  give 
all  diligence  to  maintain  the  integrity  of  the  sound 
doctrine  of  the  gospel ;  yet  they  must  avoid  all  con- 
tention, and  approve  themselves  not  only  true,  but 
also  full  of  love  and  peace. 

Lisco  : — In  earthly  empires  power  rules ;  in  the 
kingdom  of  heaven  rules  the  power  of  devoted,  self- 
sacrificing,  and  self-humbling  love  (ver.  38). — Secret 
pride  was  the  reason  why  the  disciples  so  acted. 


94 


THE   GOSPEL  ACCORDING  TO  MARK. 


But  Jesus  is  displeased  with  their  conduct ;   for  He 
would  have  a  love  in  them  that  should  be  ready  to 
love  heartily  everything  in  others,  wherever  seen, 
that  presented  anything  spiritually  congenial. — Jesus 
rejects  and  condemns  all  casting  off,  shutting  out,  and 
repulsion,  as  unchildlike.     The  gnawhig  worm  of  the 
evil  conscience,  and  the  burning  smart  of    divine 
wrath,  are  figures  of  the  eternal  destruction  which 
will  befall   the   seducers. — All   things,  that  is,  the 
whole  of   humanity,  must  be    salted   with    fire. — 
Gerlach  : — He  who  is  not  against  you,  is  with  you. 
Only  in  things  merely  external  does  Jesus  include 
Himself  ^vith  the  disciples  in  the  we :    We  go  up  to 
Jerusalem. — But,  when  internal  relations  are  in  ques- 
tion. He  does  not  say  we  and  ns,  any  more  than  He 
says  Our  Father.     And  for  this  reason  :    1.  Because 
He  distinguishes  himself  from  them  as  sinners ;    2. 
because  He  identifies  himself  with  them  as  believers, 
— the  branches  united  with  the  vine,  John  xv.  1. — 
He  who  is  not  with  Me,  etc.     Both  words  must  al- 
ways be  united ;  so  that  Christ's  disciples  must  take 
equal  care  to  instruct  the  ignorant  and  to  bear  with 
the  weak,  1  Thess.  v.  14. — Braune  : — They  had  in- 
deed the  feeling  that  this  thought  was  not  right  in 
the  sight  of  Christ.     Therefore  He  asks  them  about 
it;    He   gives   them  opportunity  to  utter  it  aloud. 
And  thus  their  Master  makes  them  sensible  how  ex- 
ceedingly improper  that  thought  was. — Earthly,  tem- 
poral relations,  they  carried  over  into  tlieir  notions 
of  the  eternal  kingdom  of  God. — There  are  indeed 
distinctions  even  in  the  kingdom  of  God  (Peter,  John, 
James) ;    but  that  He  termed  Peter  the  Rock  could 
not  at  that  time  have  been  misunderstood  by  the 
Apostles,  as  He  was  misunderstood  by  Catholic  Chris- 
tendom, especially  by  the  whole  of  the  Middle  Ages. 
— At  first  they  kept  silence  ;    and  when  they  spoke, 
it  was  only  through  shame.     And  so  it  was  right. 
It  is  not  well  to  be  put  to  shame  at  death  ;    better  is 
it  to  come  forward  and  be  exposed  before  God,  and 
the  Saviour  and  His  people. — With  the  unpretending 
act  of  receiving  a  little  child.  He  connects  the  great- 
est of  all,  the  receiving  God. — With  perfect  right  the 
disciples  of  Jesus  held  their  vocation  high  and  pre- 
cious.    But  that  they  supposed  their  vocation  the 
only  channel  through  which  God  could  reveal  His 
Son  in  men's  hearts,  was  a  great  error. — We  should 
be  willing  to  trace  and  follow  out  all  the  threads  in 
others  which  lead  to  Christ. — There  is  such  a  tiling 
as  an  internal,  though  it  may  be  weak,  inclination 
towards  Christ,  without  any  external  and  full  fellow- 
ship.— The  Redeemer  undoubtedly  had  in  view  those 
offences  which  are  connected  with  the  teaching  office 
in  the  Church,  when  contentions   arise,  and  love, 
humility,  and  regard  for  the  little  ones  are  discoun- 
tenanced.    We  do  not  always  perceive,  or  at  least 
sufficiently  consider,  what  great  offence  and  damage 
may  ensue  from  tlie  neglect  of  heartfelt  humility  of 


poverty  of  heart  and  lowliness  of  spirit. — All  that 
gives  offence,  and  all  that  takes  offence,  must  alike  in 
the  end  be  abolished  and  vanish  away. — Jesus  took 
no  offence,  and  gave  no  offence ;  for  God  was  in 
Him. — Happy  are  we  if  His  spirit  dweUeth  in  us. 

ScHLEiERMACHER  : — (With  reference  to  Matt.  xx. 
28,  and  the  ministering  of  Christ.) — He  must  in 
spirit  descend  into  the  unsaved  depths  of  the  human 
heart :  it  was  needful  that  He  should  see  how,  and 
in  what  variety  of  ways,  the  most  various  tempers 
and  spirits  might  be  aided  and  saved — brought  to 
sink  into  their  own  absolute  nothingness,  in  order 
that  they  might  attain  to  the  new  birth  in  Him. — 
That  was  His  ministering ;  and  in  this  sense  He  says 
that  He — who  is  the  first  in  the  kingdom  of  heaven, 
who  is  all  in  all.  He  who  is  the  One  supreme  over 
all  and  in  all.  He  in  whom  all  have  all  things — is  at 
the  same  time  the  servant  of  all. — The  greater  the 
power  of  Christ  in  the  disciple,  and  the  more  that 
power  works  through  him  for  the  well-being  of  , 
others,  the  gi-eater  he  is  in  the  kingdom  of  heaven. 
— To  receive  God — what  greater  thing  can  be  con- 
ceived ! — (The  transaction  with  John.)  There  is  a 
condition  under  which  the  gradual  influences  of  the 
Spirit  best  effect  their  work,  and  that  is  undisturbed 
self-concentration.  The  more  men  are  excited  in 
reference  to  external  things,  the  more  are  their 
minds  closed  against  higher  influences ;  but  when 
they  are  in  perfect  repose,  the  gentle  inspirations  of 
the  Divine  Spirit  have  their  better  effect. 

Brieger  : — Are  we  to  understand  the  words  to 
mean,  that  he  who  burns  with  desire  to  be  the  first 
should  be  the  last,  in  order  to  compass  that  end  ? 
Would  any  such  humility  as  that  possess  a  value  ? 
The  Lord  could  not  possibly  have  intended  to  say 
that  the  being  Httle  was  a  means  to  becoming 
great.  The  "  If  any  man  will "  is  intended  rather  to 
show  the  way  in  which  a  man  becomes  great  in  tlie 
kingdom  of  God,  without  willing  to  be  so. — This  way 
is  that  of  self-denial. — Because  the  Lord  from  heaven 
entered  into  the  condition,  or  assumed  the  form,  of 
a  servant,  His  Church  also  must  take  the  same 
form. — To  receive  is  here  indeed  a  high  thing :  to 
take  up  to  Himself. — In  reference  to  ourselves,  we 
have  to  observe  the  word  "  He  who  is  not  with  Me," 
etc.  In  reference  to  others,  we  have  to  observe  the 
word  "  He  that  is  not  against  you,"  etc.,  that  we  may 
judge  them  in  the  spirit  of  Jesus. 

GossNER  : — In  the  kingdom  of  humihty  there  is 
no  contention. — The  more  humble  and  simple  we 
are,  the  nearer  we  are  to  the  Saviour. — The  holiest 
words,  without  anointing  and  salt,  are  good  for  noth- 
ing.— Bauer  : — By  their  ruling  we  know  the  great 
ones  of  this  world  ;  by  their  serving  we  know  the 
great  ones  of  the  kingdom  of  heaven. — Where  love, 
the  sacred  regard  for  faith  however  little,  is  wounded, 
the  retribution  of  the  kingdom  of  heaven  is  severe. 


CHAP.  X.  1-12. 


95 


PART    THIRD. 

The  Lord's  Conflicts  and  Victories  in  Pergea.     Transition  from  the  Old  Church  to 
the  New.     The  Disciples  gathered  together  for  the  Passion. 


FIRST    SECTION. 


CAKNAL    MARRIAGE    LEGISLATION    OF    THE    PHARISEES,    AND    THE    SPIRITUAL    MAR- 
RIAGE LEGISLATION  OF   THE   LORD. 

Chapter  X.  1-12. 

(Parallel:  Matt.  xis.  1-12.) 

1  And  he  arose  from  thence,  and  cometh  into  the  coasts  of  Judea,  by  [through]  the 
farther  side  of  Jordan :  and  the  people  resort  unto  him  again ;  and,  as  he  was  wont,  he 

2  taught  them  again.     And  the  Pharisees  came  to  him,  and  asked  him,  Is  it  lawful  for  a 

3  man  to  put  away  his  wife?  tempting  him.     And  he  answered  and  said  unto  them, 

4  What  did  Moses  command  you?     And  they  said,  Moses  suffered  to  write  a  bill  of  di- 

5  vorcement,  'and  to  put  her  away.     And  Jesus  answered  and  said  unto  them,  For  the 

6  hardness  of  your  heart  he  wrote  you  this  precept :  But  from  the  beginning  of  the  crea- 
Y  tion  God  made  them  male  and  female.     For  this  cause  shall  a  man  leave  his  father  and 

8  mother,  and  cleave  to  his  wife ;  And  they  twain  shall  be  one  flesh :  so  then  they  are  no 

9  more  twain,  but  one  flesh.     "What  therefore  God  hath  joined  together,  let  not  man  put 

10  asunder.      And  <in    the    house    his    disciples    asked    him    again    of  the    same    matter. 

1 1  And  he  saith  unto  them,  Whosoever  shall  put  away  his  wife,  and  marry  another,  com- 

12  mitteth  adultery  against  her.     And  if  a  woman  shall  put  away  her  husband,  and  be 
married  to  another,  she  committeth  adultery. 

>  Ver.  1. — The  reading  of  Cod.  A.  (5ta  toC  nepav,  &c.)  must  not  he  given  up,  with  Lachmann  and  Tischendorf  (who 
read  koX  nepav),  on  account  of  B.,  C.*,  L. 

2  Ver.  2. — Elzevir  reads  ot  ^apuraloi ;  hut  the  article  is  not  supported. 

3  Ver.  6. — The  o  ©eds  is  wanting  in  B.,  C,  L.,  A.,  &c.,  and  omitted  hy  Tischendorf  [and  Meyer,  and  braolieted  hy 
Iiachmann]. 

<  Ver.  10. — UepX  tou'tov.    Lachmann,  Tischendorf,  Meyer,  following  A.,  B.,  C. 

5  Ver.  12. — Ixichmann  and  Tischendorf  read  ya.ij.ij(r[i  aAAov  instead  oiyaixrjdrj  aWw,  following  B.,  C,  D.,  L.,  A. 


EXEGETICAI.  AND  CRITICAL. 

See  the  notes  on  the  parallel  in  Bfatiheiv,  xix. — 
Christ's  abode  in  Pera;a  embraces  three  occurrences : 
the  treatment  of  the  subject  of  divorce,  the  bringing 
of  the  little  children  to  Jesus,  and  the  rich  young 
man.  These  transactions  all  belong,  doubtless,  to 
the  second  abode  of  Christ  in  Perasa.  We  must,  ac- 
cording to  the  connection  of  the  evangelical  narra- 
tives, assume  two  residences  in  Persea ;  for  we  know 
that  Jesus,  after  the  Feast  of  Tabernacles  in  the  year 
of  persecution  782,  returning  into  Galilee,  assembled 
His  disciples  there ;  that  with  them  Ho  journeyed 
through  the  boundaries  of  Galilee  and  Samaria  to 
Peraea  {see  Luke  ix.  51-52,  xvii.  11-19  ;  comp.  Lcben 
Jesu,  ii.  2,  1053),  appeared  then  in  Jerusalem  at  the 
Feast  of  the  dedication,  and  afterwards  returned  back 
to  Pcrasa,  John  x.  42.  That  the  circumstances  re- 
lated by  t];e  Evangelists  Matthew  and  Mark  belong 
to  the  close  of  the  second  abode  in  Persca,  is  mani- 
fest from  the  intimation  that  the  rich  young  man 
came  to  Him  as  He  was  on  the  point  of  journeying ; 
and  the  same  apphes  to  Matthew's  account  of  the 


mothers  bringing  their  children.  But  with  this  last 
transaction  that  concerning  divorce  was  closely  con- 
nected.— Concerning  Peraja,  see  the  Critical  Notes  on 
Matthew,  as  also  concerning  the  double  residence  in 
Perfea,  and  the  significance  of  the  Persean  narrative 
in  relation  to  the  founding  and  preparation  of  the 
new  congregation,  the  Christian  Church. — Christian 
ecclesiastical  regulations  begin  with  regulations  for 
the  house :  with  the  Christian  legislation,  1.  for 
marriage ;  2.  for  children  ;  3.  for  property. 

As  to  the  relation  of  Mark  to  the  Synoptists  in 
the  Pergean  sections,  he  and  Matthew  alone  record 
the  matter  concerning  divorce.  Mark  states  more 
precisely  than  Matthew  that  Jesus  jjenetrated  through 
Perasa  to  the  borders  of  the  land,  ver.  1.  In 
Matthew,  on  the  other  hand,  there  is  a  more  definite 
account  given  of  the  first  journey  of  Jesus  to  Peraja, 
accompamed  by  a  great  train.  Matthew  says  that 
great  multitudes  followed  Him,  and  He  healed  them 
there.  Mark  says  that  the  people  resorted  to  Him 
again  {-KaXiv,  again  in  Persea),  and  that,  as  He  was 
wont.  He  taught  them  again.  In  the  Lord's  answer 
to  the  tempting  question  concerning  divorce,  Mark 
places  first  -the  reference  to  the  Mosaic  law  of  mar- 


96 


THE  GOSPEL  ACCORDING  TO  MARK. 


riage,  and  brings  in  the  paradisaical  law  afterwards : 
Matthew  inverts  that  order.     But  it  is  in  harmony 
with  the  character  of  Mark,  that  he  introduces  all  by 
the  piercing  word  of  decision.     The  rebuke  of  the 
Pharisees  is,  moreover,  made  more  keen  by  the  fact 
that  he  assigns  the  saying  concerning  the  Christian 
marriage  law  (vers.  10-12,  compare  Matthew  ver.  9, 
ch.  V.  32)  to  the  house  in  which  Jesus  continued  His 
discourse  with  the  disciples  on  this  question.     Here 
also,  as  often  elsewhere,  Mark  shows  that  the  Lord, 
after  His  intercourse  with  the  people,  retreated  to  the 
house,  that  is,  the  inn,  where  He  had  been  received, 
for  the  sake  of  confidentially  continuing  His  words 
to  the  disciples.     These  are  the  lesser  images  of  the 
Lord's  greater  retreats. — The  words  that  follow  were 
not  for  the  Pharisees.     Mark  gives  the  addition,  "  If 
a  woman  shall  put  away  her  husband ; "  but  then  he 
omits  the  conversation  between  the  disciples  and  the 
Lord  concerning  the  difficulty  of  true  marriage,  "  If 
the  case  of  the  man,"  etc.  (Matt.  xix.  10-12).    In  the 
section  about  the  children  (which  Luke  also  has), 
Mark  alone  makes  it  prominent  that  Jesus  was  dis- 
pleased with  the  disciples.     He  records,  in  common 
with  Luke,  the  saying  about  not  receiving  the  king- 
dom of  God  as  a  little  chUd.     That  Jesus  here  again 
took  the  children  in  His  arms  and  embraced  them, 
as  He  had  done  the  child  in  Capernaum,  Mark  alone 
mentions.     He  also  makes  it  more  distinctly  promi- 
nent than  Mathew  does,  ver.  15,  that  the  rich  young 
man  came  to  the  Lord  on  the  occasion  of  His  leaving 
Peraea.     Luke  alone  tells  us  that  the  young  man  was 
a  ruler,   probably  a  ruler  of  the  synagogue.     But 
Mark  alone  records  that,  after  the  declaration   "  All 
these  have  I  kept  from  my  youth  up,"  Jesus  looked 
upon  him  and  loved  him ;  as  he  also  later  inserts  the 
Lord's  approbation  of  the  questioning  scribe,  ch.  xii. 
28  seq.     To  him  also  we  owe  the  striking  and  vivid 
trait,  that  the  rich  young  man  put  on  a  gloomy  and 
fallen   countenance    {(nvyvdaas)    after    the    Lord's 
answer.      The   amazement  of  the   disciples  at  the 
word,  "  How  hardly  shall  the  rich,"  etc.,  Mark  ex- 
hibits as  continued  and  increased,  even  after  the 
Lord's  explanation,  "  How  hard  is  it  for  them  that 
trust  in  riches."     In  the  transaction  that  followed, 
between  Peter  and  the  Lord,  Mark  is  more  express 
than  Luke  in  recording  that  Peter  only  began  m  his 
confusion  to  inquire  about  the  reward,  and  that  he 
did  not  give  full  expression  to  his  words.     He  omits 
the  clause,  "  What  shall  we  have  therefore  ?  "  which 
Matthew  inserts.     It  is  very  remarkable  that  Mark 
omits  here  again  the  saying  of  Jesus  concerning  the 
twelve  thrones  of  the  Apostles  (Matt.  ver.  28),  even 
as  he  had  omitted  the  special  prerogatives  of  Peter. 
It  is  obvious  to  suggest  on  this  point,  that  the  saying 
about  "judging  the  twelve  tribes  of  Israel"  was  not 
so  easily  intelligible  to  Gentile  Christians  (although 
Luke  also  has  it,  ch.  xxii.  30).     On  the  other  hand, 
Mark  gives  the  broad  and  comprehensive  promise  of 
the  Lord  to  tlie  disciples  who  renounce  all,  and  in  the 
most  full  detail :  ver.  30,  there  is  the  hundred-fold 
compensation,  houses,  and  brethren,  etc.,  already  in 
the  present  life,  nlthough  amidst  persecutions. 

Ver.  1.  And  He  arose  from  thence. — In  the 
wider  sense,  from  Galilee ;  in  the  narrower  sense, 
from  Capernaum,  where  He  gatliered  together  His 

disciples.  —  By  the   farther   side  of  Jordan 

That  Jesus  did  not  merely  come  to  Peraea,  but  trav- 
elled through  Pereea  to  the  borders  of  Judaea,  that  is, 
to  the  most  eastern  limits  of  Perasa,  is  plain  even 
from  the  words  of  Matthew  ;  but  is  still  more  plainly 
declared  in  the  expression  here  used  by  Mark.     For 


the  whole  of  Peraea  could  hardly  be  described  as  the 
borders  of  Judasa  in  the  wider  sense.  A  whole 
province  of  a  land  can  never  be  merely  regarded  as 
its  border.  On  the  immediate  occasion  of  this  jour- 
ney to  Peraea,  see  on  Matthew,  Critical  Notes. — 
Again. — The  repeated  traXiv  seems  to  have  been 
employed  in  consequence  of  the  distinct  remembrance 
of  a  double  abode  of  Jesus  in  Peraea.  At  any  rate, 
the  events  that  follow  belong  to  the  second  resi- 
dence. 

Ver.  2.  Asked  Him.  —  Meyer:  "Mark  omits, 
what  Matthew  gives,  the  properly  tempting  element 
in  the  question,  Kara  iraaav  alTiay."  But,  according 
to  the  explanation  of  Ewald  (see  Critical  Notes  on 
Matthew),  the  question  was  a  critical  and  tempting 
one,  even  without  that  addition,  because  it  was  dan- 
gerous in  the  territory  of  Herod  Antipas  to  say  any- 
thing against  divorce.  De  Wette  supposes  that  the 
Pharisees  may  have  been  aware  of  the  Saviour's 
earlier  declaration  concerning  divorce.  That  may  be 
true ;  in  any  case  they  might  very  well  guess  that,  on 
this  question,  His  utterance  would  perfectly  coincide 
with  that  of  the  Baptist.  Either,  thought  they,  He 
must  in  His  answer  touch  Herod  too  closely,  or  the 
Baptist ;  that  is,  He  must  fall  under  the  condemna- 
tion either  of  worldly  power,  or  of  the  pious. 

Ver.  3.  What  did  Moses  command  you? 
— The  order  of  the  main  points  is  not  the  same  in 
Mark  as  in  Matthew.  Matthew  comes  down  from  the 
paradisaical  institute  to  the  Mosaic;  Mark,  on  .the 
contrary,  rises  from  the  latter  to  the  former,  and 
moreover  makes  Jesus  Himself  put  the  question  con- 
cerning the  law  of  Moses,  and  the  tempter  give  the 
reply.  This  seems  to  have  been  the  natural  order. 
Elsewhere  we  have  it  as  the  first  counter-question  of 
Jesus:  What  is  written  in  the  law?  (/See  ver.  19, 
and  Luke  x.  26.) 

Ver.  4.  Moses  suffered  to  •write  {see  Deut. 
xxiv.  1). — In  Matthew  we  read,  Why  then  did  Moses 
command  to  give  a  writing  of  divorcement,  and  to 
put  her  away  V  and  the  answer  of  Jesus :  Moses,  be- 
cause of  the  hardness  of  your  hearts,  suffered  you  to 
put  away  your  wives.  And  in  Mark's  account  of  the 
Pharisees'  words,  they  give,  as  in  Matthew,  a  dis- 
torted view  of  the  Mosaic  law.  Moses  had  suffered 
to  divorce,  and  restrictingly  commanded  that  a  letter 
of  divorce  be  given  in  addition.  In  Matthew,  it  is 
true,  the  opposition  between  the  design  of  the  Phari- 
sees and  the  mind  of  Moses  is  made  more  expressly 
prominent.  But  in  Mark,  the  opposition  is  found  in 
the  emphatic  statement,  that  Moses  wrote  this  com- 
mandment on  account  of  the  hardness  of  their  hearts ; 
that  is,  not  in  order  to  divorce,  but,  with  the  divorce, 
to  give  a  hill  of  divorce  therewith.  The  two  ac- 
counts, in  fact,  are,  as  to  their  results,  one  and  the 
same.  The  bill  of  divorce  found  divorce  existing; 
it  was  intended  to  limit  and  restrain  it,  and  make  it 
more  moral.  The  man  who  put  away  his  wife,  re- 
quired the  services  of  a  learned  scribe  in  order  to 
construct  the  bill  of  divorce ;  it  was  necessary  that 
he  should  give  the  grounds  of  the  separation,  and  the 
ordinance  of  the  lawgiver  required  those  grounds 
never  to  be  light  or  trivial.  Moreover,  there  were 
two  cases  in  which  the  marriage  was  indissoluble, — 
viz.,  when  a  man  dishonored  a  virgin,  and  when  he 
slanderously  denied  the  virginity  of  his  young  wife 
(Deut.  xxii.  1 9,  29).  In  Mark,  also,  more  weight  is 
attached  to  the  other  point  of  opposition  which  our 
Lord  brings  out :  His  appealing  to  the  paradisaical 
ordinance.  We  must  also  notice  the  expression, 
wrote  this  precept.     It  refers  to  a  written,  restricting 


CHAP.  X.  1-12. 


97 


law  for  hardness  of  heart,  in  contradistmction  to  the 
everlasting  and  original  commandments  of  paradise : 
hence  the  written  word  is  to  be  interpreted  in  har- 
mony with  these  last. 

Ver.  T.  For  this  cause  shall  a  man.  —  The 
words  of  Adam  (Gen.  ii.  24)  are  in  Mattliew  words 
of  God;  in  Mark,  words  of  Christ.  It  is  all  the 
same ;  for  Adam  uttered  those  words  prophetically  as 
a  paradisaical,  divine,  fundamental  ordinance.  They 
are  words  of  God,  as  being  eternally  valid ;  and 
words  of  Christ,  as  rules  for  life  to  be  reestabUshed 
and  sanctified.  The  Futures  indicate  the  necessary 
realization  of  the  original  relation  and  condition  of 
the  sexes  in  marriage.  As  it  is  in  reaUty  and  prin- 
ciple, it  must  be  in  development.  See  Critical  Notes 
on  Matthew. 

Ver.  10.  And  in  the  house  His  disciples 
asked  Him. — Here,  as  often  elsewhere,  our  Lord, 
according  to  Mark's  account,  retreated,  after  a  public 
transaction  with  the  people,  into  the  house,  where  He 
followed  up  His  public  teaching  by  more  confidential 
instruction.  Meyer:  " The  two  Evangelists  here  dif- 
fer, as  it  respects  the  place,  the  persons  to  whom  our 
Lord  speaks,  and  the  substance  of  what  He  says." 
He  then  gives  the  account  of  Matthew  the  preference. 
But  the  thought  of  ver.  11  is  already  found  in  the 
words  of  ver.  9 :  What  therefore  God  hath  joined 
together,  let  not  man  put  asunder.  Divorce  was  by 
that  word  forbidden.  It  is  an  error  to  speak  of  any 
difference  here ;  all  we  can  say  is,  that  Mark  gave  a 
more  specific  account.  And  this  is  strictly  in  har- 
mony with  the  circumstances  of  the  case ;  it  was  fit 
that  Christ  should  give  His  fullest  utterauce  concern- 
ing the  New  Testament  law  of  marriage  within  the 
more  confidential  circle  of  His  disciples. 

Ver.  11.  Committeth  adultery.  —  The  mar- 
riage contracted  with  the  one  is  adultery  towards  the 
other.  Meyer  supposes  that  eV  avr-hv  must  mean, 
"  iu  reference  to  her,"  that  is,  the  forsaken  woman. 
But,  literally,  eV  avTj)u  refers  back  to  the  last  men- 
tioned. The  great  point  is,  that  the  adultery  against 
the  first  woman  is  consummated  by  marriage  with 
the  second,  and  thus  the  second  marriage  is  made 
into  adultery.  "The  ^xr}  iirl  ■Kopveia  (Matthew)  is 
omitted  by  Mark.  But  it  makes  no  difference,  as 
this  reason  for  divorce  is  self-understood."     (Meyer.) 

Ver.  12.  And  if  a  woman. — Meyer  denies  the 
genuineness  of  this  added  clause.  Among  the  Greeks 
and  Romans  it  certainly  was  customary  for  the 
woman  to  be  the  abandoned  party ;  but  not  among 
the  Jews,  since  the  examples  they  furnish — Michal 
(1  Sam.  XXV.  44),  Herodias  (Matt.  xiv.  4),  Salome 
(Joseph.  Antiq.  15,  V,  10) — were  preeminent  enormi- 
ties. But  he  overlooks  the  fact,  that  Jesus,  accord- 
ing to  Mark,  here  gives  His  disciples  a  confidential 
decree  for  His  new  Church,  and  appoints  a  new  cus- 
tom which,  as  did  the  primitive  paradisaical  ordi- 
nance, goes  far  beyond  the  good  and  ill  customs  of 
the  Greeks  and  Romans.  It  is  to  be  observed  that 
the  Herodians  introduced  amongst  the  Jewish  people 
laxer  customs  as  it  respects  woman. 

DOCTRINAL  AND  ETHICAL. 

1.  See  on  Matthew. 

2.  For  the  hardness  of  your  heart. — This  word  is 
in  sharp  contrast  with  the  sentimental  excuses  made 
for  breaches  of  the  marriage-vow — such  as  rest  upon 
the  softness  of  the  heart,  the  overpowering  emotions 
of  love,  etc. 


3.  And  in  the  house. —  Confidential  household 
words  of  Jesus  to  His  disciples,  according  to  Mark : 
concerning  the  power  of  casting  out  demons,  ch.  is. 
28 ;  the  great  in  the  kingdom  of  heaven,  ch.  ix.  33 ; 
and  here  concerning  New  Testament  marriage.  In 
other  passages  it  is  solitude  generally,  or  solitude  on 
a  mountain,  in  which  Jesus  imparts  to  His  disciples 
the  confidential  utterances  that  belong  to  the  future 
of  His  new  Church,  ch.  iv.  10,  etc.  On  the  other 
hand,  the  house  of  Jesus  is  often  the  centre  of  great 
assemblages  of  the  people,  ch.  ii.  1,  iii.  20 ;  even  the 
house  which  Jesus  chose  for  His  rest  and  retirement 
cannot  continue  hidden,  ch.  vii.  24.  In  the  most  im- 
portant crises  of  His  conflict,  Jesus  turns  from  official 
encounters  with  His  opponents  to  a  free  exposition 
of  His  doctrine  to  the  whole  people.  So  in  ch.  vii. 
14,  xii.  36  seq.  Thus  the  house  of  the  Redeemer  is, 
on  the  one  hand,  the  most  private,  and  on  the  other, 
the  most  public,  place  ;  always,  however,  in  its  most 
hidden  privacy  opened  and  known.  And  as  the  Lord, 
m  His  method  of  teaching,  passes  over  from  the 
general  announcement  of  the  word  into  confidential 
communications  to  His  chosen  disciples,  so  also  we 
perceive  that  He  passes  over  from  dealing  with  the 
priests  and  the  officials  to  a  freer  application  of  His 
words  to  all  the  people.  In  the  former  case  He  re- 
gulates His  teaching  according  to  their  beinff  able  to 
hear  His  words ;  iu  the  latter,  according  to  their 
bei7i(/  williug.  The  doctrine  of  Christ  is  the  most 
secret  and  the  most  pubUc :  the  great  and  utterable 
mystery. 

4.  Not  only  does  monogamy  generally  lie  at  the 
foundation  of  this  passage,  but  also  the  idea  of  the 
true  ideal  monogamy,  which  is  constituted  not  so 
much  by  the  union  of  two  human  "exemplars"  as 
rather  by  the  blending  of  two  human  personaUties 
{&p(rev  KoL  dr}\v),  which  are  to  each  other  similar  to 
what  (we  do  not  say  the  same  that)  Adam  and  Eve 
were  created  to  be  to  each  other. 

5.  1  Cor.  vii. :  The  PauUne  development  of  the 
Christian  marriage-law  with  reference  to  mixed  mar- 
riages. 


HOMILETICAIi  AND  PRACTICAL. 

See  on  Matthew. — Jesus  pressed  on  all  sides  to 
the  limits  of  His  land ;  or,  Jesus  within  the  limita- 
tions of  His  earthly  vocation:  1.  Sacredly  observing 
the  legal  restrictions ;  2.  extending  to  them,  touch- 
ing them  ;  3.  going  beyond  them  in  His  spiritual  life 
and  work  (endlessly  towards  north,  east,  south,  west). 
— The  Lord  in  Pera?a  provides  beforehand  for  His 
Church :  1.  He  confirms  and  estabUshes  that  which 
is  the  fundamental  condition  of  its  establishment 
(the  Christian  household) ;  2.  in  this  place  He  pre- 
pai'es  a  refuge  and  hiding-place  for  the  future  of  His 
persecuted  people. — Perasa  the  last  refuge  of  the  Re- 
deemer ;  the  first  refuge  of  His  Church. — The  pil- 
grimages of  Christians  to  Christ:  1.  As  they  spring 
from  impulse  of  heart,  not  human  traditions;  2.  the 
life  of  the  Spirit,  and  not  spiritual  chains;  3.  move- 
ments towards  the  true  rest,  and  the  true  rest  in 
movement  (that  is,  on  the  one  hand,  not  the  running 
without  an  object,  and,  on  the  other  hand,  not  frigid 
form). — How  the  Lord  for  ever  refers  the  tempters 
to  the  word  of  God. — How  He  glorifies  Moses :  1. 
As  an  expositor  of  the  creation  ;  2.  as  a  prophet  of 
redemption. —  How  Christ  confirms  the  unison  be- 
tween the  old  and  the  new  covenants. — Moses  wrote 
his  law  for  sinners ;  or,  the  finite  side  of  the  written 


98 


THE  GOSPEL  ACCORDING  TO   MARK. 


law  of  God  in  its  changeableness,  explained  by  the 
finite  nature  of  the  fallen  child  of  God.^-God,  even 
in  the  external  changeableness  of  His  revelations, 
confirms  His  own  unchangeable  character.  —  The 
dignity  of  marriage  measured  by  the  dignity  of  filial 
piety  (of  the  relation  to  father  and  mother). — In 
order  to  true  marriage  according  to  the  muid  of 
Christ,  more  than  a  man  and  a  woman  is  wanting. — 
From  the  right  of  the  husband  follows  necessarily  the 
right  of  the  wife ;  as  from  the  obligation  of  the  one 
follows  the  obUgation  of  the  other.— Concerning  the 
contrast  and  the  reconcihation  between  the  laws  of 
the  State  and  the  eternal,  fundamental  laws  of  the 
Church  of  Christ. —  The  reciprocal  influence  of  the 
punishment  of  death  and  the  divorce  appointed  in 
the  Jewish  law :  1.  Ecclesiastically :  an  actual  adul- 
tery is  spiritual  death,  and  death  as  to  moral  fellow- 
ship ;  2.  an  inexorable  prohibition  of  all  divorce,  on 
civil  or  ecclesiastical  grounds,  leads  to  death  in  many 
ways,  even  to  the  death  of  the  higher  moral  family 
life  {see  the  South  American  and  other  CathoUc 
states) ;  3.  the  reference  to  spiritual  death  in  adul- 
terous sin  must  remove  and  heal  the  deadly  in- 
fluences of  both  lax  and  over-severe  marriage  ordi- 
nances. 

The  three  sections  together. — The  Christian  house- 
hold 1.  in  relation  to  marriage,  2.  the  children,  3. 
the  property,  4.  the  vocation  of  the  members  to 
walk  according  to  God's  will,  and  to  deny  them- 
selves. 

Starke  : — Nova  Bibl.  Tub. : — Envy  is  soon  found 
in  the  track  of  a  teacher  who  has  a  large  body  of  de- 
pendants.— QuESNEL : — A  true  preacher  is  not  soon 
weary. — Every  age  has  its  Pharisees,  whom  the  devil 
often  uses  for  the  temptation  of  pastors,  and  whom 
God  permits  to  test  His  people. — Osiakder: — We 
must  take  care  what  answers  we  make  when  questions 
are  put  to  us  on  doubtful  matters;  for  many  ask 


questions,  not  that  they  may  learn,  but  that  they 
may  have  something  to  blaspheme  or  except  against. 
— QuESNEL : — The  bond  of  marriage  is  a  figure  of 
the  union  of  Christ  with  His  bride,  the  Chm-ch;' 
which  He  will  never  renounce,  even  as  she  will  never 
be  separated  from  Christ,  Eph.  v.  32. 

ScHLEiERMACHER : — And  thus  we  have  here  an 
example  of  the  manner  in  which  the  Lord  adminis- 
tered discipline  in  relation  to  the  high  and  mighty 
ones  of  the  earth.  He  was  not  moved  by  the  fact 
that  Herod  was  an  example  of  the  sin ;  nor  did  He 
present  the  matter  in  the  slightest  degree  otherwise 
than  it  was,  because  a  person  was  afiected  in  whose 
land  and  in  whose  power  He  Himself  then  stood. — 
It  was  of  the  essence  of  the  old  covenant,  if  we  go 
back  to  the  legislation  and  lawgiver  of  the  Jewish 
Church,  that  the  divine  law  and  the  civil  law  were 
one  and  the  same.  The  civil  and  pohtical  ordinances 
must  be  regulated  by  the  condition  of  men  at  the 
time. — The  civil  law  in  relation  to  the  actions  of 
men,  and  the  divine  law,  which  utters  the  laws  of 
conscience  (in  Christendom),  distinguished.  —  The 
levity  and  impure  motives  which  too  often  enter  into 
marriage  contracts. — Therefore  we  should  regard  it 
as  a  public  evil,  that  such  marriages  are  often  con- 
tracted as  should  never  be  contracted. — Marriages 
are  matters  of  public  concermnent. 

Brieger  : — Man  must  take  his  right  place  in  the 
sight  of  God  before  he  can  take  his  right  place  in 
respect  to  his  fellow-men,  whether  as  husband,  father, 
etc. —  GossNER : —  Alas  !  when  we  look  round  upon 
the  condition  of  Christendom,  and  observe  all  the 
laws,  usages,  and  customs  which  prevail,  touching 
how  many  things  must  we  say,  Jn  the  beginning  it 
was  not  so  ! — Bauer  : — We  may  here  again  see  how 
surely  the  man  who  stands  firm  to  God's  word  shall 
escape  the  most  cunning  snares  that  his  most  cunning 
enemies  may  lay  for  him. 


SECOND    SECTION. 

THE    RABBINICAL  (BAPTIST)  HOUSEHOLD    DISCIPLINE    OF    THE    DISCIPLES;    AND   THE 
THEOCRATIC   AND  NEW  TESTAMENT   HOUSEHOLD  DISCIPLINE  OF  THE  LORD. 


Chapter  X.  13-16. 

(Parallels :  Matt.  xix.  13-15  ;  Luke  xviii.  15-17.) 

13  And  they  brought  young  children  to  him,  that  he  should  touch  them;  and  his  dis- 

14  ciples  rebuked  those  that  brought  them.     But  when  Jesus  saw  it^  he  was  much  dis- 
pleased, and  said  unto  them,  Suffer  the  little  children  to  come  unto  me,  and^  forbid  them 

15  not:  for  of  such  is  the  kingdom  of  God.     Verily  I  say  unto  you,  "Whosoever  shall  not 

1 6  receive  the  kingdom  of  God  as  a  little  child,  he  shall  not  enter  therein.     And  he  took 
them  up  in  his  arras,  and  put  Ms  hands  upon  them,  and  blessed^  them. 

'  Ver.  W.—AnA  forbid  tliem  not.    The  xai  is  wanting  in  many  dooiunents. 
"  Ver.  16.— KoreuAdyei,  Tiscliendorf,  after  B.,  C,  L.,  A.,  and  fieforo  Ttflti's- 


EXEGETICAL  AND  CRITICiVIi. 

See  on  the  parallels  of  Matthew  and  Luke. 

Ver.  13.     That  He  should    touch   them. — 

The  modest  form  of  request,  as  in  Luke ;  not  neces- 


sarily the  expression  of  a  superstitious  notion  of  ma- 
gical influence  resulting  from  it.  Matthew  tells  us 
that  imposition  of  hands  was  what  was  meant. 

Ver.  14.  He  was  displeased. — This  feature  is 
peculiar  to  Mark.  Displeasure  against  displeasure : 
the  displeasure  of  the  Master  against  the  displeasure 


CHAP.  X.  13-16. 


99 


of  the  disciples ;  or,  indeed,  the  displeasure  of  the 
Church,  which  believes  in  the  blessing  of  children  in 
Abraham  and  in  Christ,  against  Separatism. 

Ver.  15.  Whosoever  shall  not  receive  the 
kingdom  of  God. — The  same  rebulcing  sentence  in 
Luke :  comp.  Matt,  xviii.  3.  A  man  must  first  have 
received  the  kingdom  of  God  into  his  heart  if  he 
would  gain  admission  into  the  kingdom  of  God.  See 
Matt.  V.  3,  10 ;  John  iii.  3. —  The  kingdom  of  God, 
which  a  man  may  receive,  is  Christ  as  the  personal 
kingdom  of  God,  with  His  salvation  in  His  word 
(hence  Theophylact  is  right,  in  a  certain  qualified 
sense,  when  he  explains  it  of  the  preaching  of  the 
Gospel) ;  the  kingdom  of  God,  into  wliich  a  man  is 
received,  is  the  heavenly  society  and  Church  of 
Christ's  kingdom.  The  kingdom,  as  a  principle  in 
the  heart,  is  unfolded  and  developed  into  the  fellow- 
ship of  the  kingdom  of  Christ's  manifestation. — As 
a  little  child. —  In  that  spiritual  condition  which 
the  child,  in  unconscious  symbolism,  represents  by 
its  disposition.  And  yet  the  Lord  welcomes  the  little 
children  not  as  mere  figures  of  the  poor  in  spirit  and 
of  simple  believers.  The  symbol  is  inseparably  con- 
nected with  the  reality :  the  child  and  the  believer 
are  one.  In  the  childlikeness  there  is  present  the 
typical  precondition  of  faith ;  that  is,  a  germ  of  sus- 
ceptibility which  the  word  of  God  will  fructify. 

Ver.  16.  He  took  them  up  in  his  arms. — 
Abundant  answer  to  the  prayers  of  pious  mothers. 
He  was  expected  only  to  touch  them  ;  He  took  them 
up  in  His  arms,  laid  His  hands  upon  them,  and 
blessed  tlieni.  Moreover,  He  made  them  a  type  to 
the  disciples  and  adults. 


DOCTBINAL  AND  ETHICAL. 

1.  See  on  the  parallel  passages  of  Matthew  and 
Luke,  as  also  the  previous  notes. 

2.  The  blessings  which  Christ  has  brought  into 
the  world  of  little  children.  Jesus  Himself  is  the 
proper  Protector  (patron  and  saint)  of  children :  not 
the  archangel  Michael,  not  St.  Nicolas,  not  St.  Mar- 
tin ;  although,  as  under  the  Lord,  all  angels  and 
saints  are  appointed  to  love,  guard,  and  minister  to 
children. — We  read  twice  of  our  Lord's  taking  to 
His  arms  or  embracing :  in  both  instances  children 
were  the  objects. 

3.  The  disciples,  infected  with  the  rabbinical  zeal 
for  inquiry  concerning  the  laws  of  marriage,  would 
not  have  the  Lord  interrupted  by  their  coming. 
Jesus,  on  the  other  hand,  regards  the  children  them- 
selves as  the  final  word  concerning  the  question  of 
marriage. 

4.  We  have  no  definite  account  of  any  ordination 
of  the  Apostles  by  the  laying  on  of  Christ's  hands ; 
but  we  do  read  of  a  laying  on  of  hands  upon  chil- 
dren, and  consequently  of  their  ordination  to  the 
kingdom  of  heaven. 


nOMILETICAL  AND  PKACTICAL. 

See  on  3fat(hei(i. — How  pious  women  here  under- 
stood the  Lord  better  than  His  apostolical  disciples 
did;  and  why?  1.  The  fact.  Similar  examples: 
Mary  in  Bethany ;  the  believing  announcers  of  the 
Risen  Lord.     2.  Why  ?    Because  themselves  nearer 


to  children,  and  better  acquainted  with  childhood  and 
the  childlike  nature. — The  disciples  on  the  byeway 
of  rabbmical  ostentation  called  back  by  the  Lord  to 
true  simplicity. — The  sign  of  rising  pedantry:  offence 
at  sound  life  in  its  most  innocent  and  beautiful  forms 
and  expressions. — How  often  the  high  school  in  its 
pride  has  oppressed  the  true  scliools  of  fife ;  espe- 
cially, 1.  the  school  of  children,  and  2.  the  school  of 
childlikeness,  or  of  simple  faith. — What  it  signifies, 
that  the  Lord  demanded  childlikeness  almost  as  often 
as  repentance  and  faith,  in  order  to  entrance  into  the 
kingdom  of  heaven:  1.  Repentance  and  faith  must 
have  the  stamp  of  childlikeness;  2.  true  childlike- 
ness is  penitent  and  full  of  faith. — The  cry  of  the 
Lord  through  all  ages.  Suffer  the  children  to  come 
unto  Me,- etc. —  Jesus  the  Friend  of  children. — The 
great  Friend  of  the  little  ones  :  the  Founder  of  infant 
baptism,  infant  schools,  infant  catechising,  and  of  all 
good  institutions  that  care  for  children. — The  Son 
of  Man  among  the  children  of  men:  1.  As  the 
heavenly  new  and  fresh  related  to  the  earthly  new 
and  fresh ;  2.  as  the  humble  One  to  the  artless ;  3. 
as  the  Prince  of  faith  to  the  confiding  ones;  4.  as 
the  great  Warrior  to  the  strivers ;  5.  as  the  great 
Hope  to  the  hoping;  6.  as  the  Blessed  with  the 
happy. — Christ  embraced  the  children:  1.  The  fact : 
a.  an  act  of  God,  6.  an  act  of  Christ,  c.  an  act  of  holy 
humanity.  2.  A  sign  of  judgment :  a.  for  the  child- 
hood-liating  kingdom  of  darkness,  b.  for  the  children- 
despising  proud  world,  c.  for  Christendom  still  too 
little  childlike. 

Starke  : — Nova  Blhl.  Tub. :  —  Alas  !  how  many 
Christians  are  there  who  bring  their  children,  not  to 
Christ,  but  to  the  devil !  who  hinder  them  from  en- 
tering the  kingdom  of  heaven  by  their  bad  example,, 
etc. ! — QuESNEL  : — Nothing  is  so  precious  to  God  as 
true  simpUcity. — All  blessings  come  from  the  hand 
of  the  Lord  Jesus. 

Braune  : — The  Lord,  who  is  so  gracious  to  the 
fruits  (the  children),  is  not  less  so  to  the  tree  (mar- 
riage).— Klopstock,  in  the  "  Messiah,"  brings  many 
souls  of  children,  before  they  are  conducted  by  an- 
gels into  human  bodies,  to  the  cross  of  Christ,  in 
order  that  they  may  receive  a  deep  impression  of  it, 
such  as  will  fit  them  afterwards  to  receive  the  doc- 
trine of  the  Crucified. — The  source  of  our  life  lies 
beyond  any  investigation  of  ours. — Be  only  a  child, 
that  thou  mayest  be  able  to  become  a  child  of  God. 
— Christ's  embracing  and  laying  on  of  His  hands, 
and  blessing,  is  a  gracious  figure  of  the  love  of  God, 
which  works  upon  us  and  for  us  long  before  we  know 
anything  about  it. — Gerlacii  : — Children,  to  whom 
the  feeling  of  helplessness  and  simpUcity  is  rendered 
easier  by  their  natural  weakness  and  inexperience, 
enter  most  easily  into  the  kingdom  of  God. — Lisco : 
— To  us  all,  a  regeneration  for  the  kingdom  of  God 
is  necessary. 

ScHLEiERMACHER : — Wc  should  know  that  a  fu- 
ture is  coming  after  us,  when  the  light  of  the  Gospel 
will  shine  more  clearly. — It  is  the  proper  nature  of  a 
child  to  live  altogether  and  absolutely  in  the  present. 
What  the  present  moment  brings,  it  receives  with 
simplicity  and  joy ;  the  past  vanishes  from  its  vision, 
of  the  future  it  knows  nothing,  and  every  passing  in- 
stant suflices  for  the  happiness  of  its  innocent  nature. 
— (Here  simpUcity  merely  is  painted.) — Gossner  : — 
The  greatest  condescends  to  the  least.  Oh,  how  dear 
to  Christ  is  man ! 


100 


THE  GOSPEL  ACCORDING  TO  MARK. 


THIRD    SECTION. 


THE   WORLD'S  RICHES,  AND   THE  HOLY  POVERTY  OF  BELIEVERS. 
Chaptee  X.  17-31. 

(Parallels :  Matt.  six.  16— xx.  16 ;  Luke  xviii.  18-30.) 

17  And  "whenNhe  was  gone  forth  into  the  way  [to  Judea,  ^.  e.],  there  came  one  running, 
and  kneeled  to  him,  and  asked  him,  Good  Master,  what  shall  I  do  that  I  may  inherit 

18  eternal  life  ?     And  Jesus  said  unto  him,  Why  callest  thou  me  good  ?  there  is  none  good 

19  but  one,  that  is,  God.     Thou  knowest  the  commandments,  Do  not  commit  adultery,  Do 
not  kill.  Do  not  steal,  Do  not  bear  false  witness.  Defraud  not,  Honour  thy  father  and 

20  mother.     And  he  answered  and  said  unto  him,  Master,  all  these  have  I  observed  from 

21  my  youth.     Then  Jesus,  beholding  him,  loved  him,  and  said  unto  him.  One  thing  thou 
lackest :  go  thy  way,  sell  whatsoever  thou  hast,  and  give  to  the  poor,  and  thou  shalt 

22  have  treasure  in  heaven ;  and  come,  and  take  up  the  cross,^  and  follow  me.     And  he 

23  was  sad  at  that  saying,  and  went  away  grieved :  for  he  had  great  possessions.     And 
Jesus  looked  round  about,  and  saith  unto  his  disciples.  How  hardly  shall  they  that  have 

24  riches  enter  into  the  kingdom  of  God  !     And  the  disciples  were  astonished  at  his  words. 
But  Jesus  answereth  again,  and  saith  unto  them,  Children,  how  hard  is  it  for  them  that 

25  trust  in  riches  to  enter  into  the  kingdom  of  God  !     It  is  easier  for  a  camel  to  go  through 

26  the  eye  of  a  needle,  than  for  a  rich  man  to  enter  into  the  kingdom  of  God.     And  they 
were  astonished  out  of  measure,  saying  among  themselves,  Who  then  can  be  saved? 

27  And  Jesus,  looking  upon  them,  saith.  With  men  it  is  impossible,  but  not  with  God: 

28  for  with  God  all  things  are  possible.     Then  Peter  began  to  say  unto  him,  Lo,  we  have 

29  left  all.,  and  have  followed  thee.     And  Jesus  answered  and  said,  Verily  I  say  unto  you. 
There  is  no  man  that  hath  left  house,  or  brethren,  or  sisters,  or  father,  or  mother,^  or 

30  wife,  or  children,  or  lands,  for  my  sake,  and  the- gospel's,  But  he  shall  receive  an  hun- 
dred-fold now  in  this  time,  houses,  and  brethren,  and  sisters,  and  mothers,^  and  children, 

31  and  lands,  with  persecutions;  and  in  the  world  to  come  eternal  life.     But  many  tltat  are 
first  shall  be  last ;  and  the  last  first. 

'  Vcr.  21.— The  omission  of  the  words  apas  toi'  aravpov  in  B.,  C,  D.,  A.,  [Vulgate,]  is  not  decisive. 

2  Ver.  29.— According  to  15.,  C,  A.,  (Lachmann,  Tischendorf,]  the  mother  comes  first.    The  transposition  is  explained 
by  the  fact  of  the  more  usual  order.     .See  Meyer. 

3  Ver.  30.— The  Sing.  fiTjrepa  [Lachmann]  is  a  correction.    Pritzsche  places  first  koX  warepa,  which  is  not  sufficiently  ■ 
supported,  and,  like  the  naX  yvvalKa  afterwards,  came  from  ver.  23. 

tion ;  tlie  answer  is,  "  How  divided  and  isolated 
seems  to  thee  what  is  good  !  One  is  the  good  Being^ 
and  in  this  One  is  goody  Jesus  does  not  decline  the 
appellation  "  good  ;  "  He  repels  it  only  in  the  super- 
ficial sense  of  the  questioner.  The  young  man  deals 
with  good  in  its  relative  meaning  ;  and  in  this  sense 
he  says  "  Good,"  that  is,  "  Excellent "  Master.  Je- 
sus teaches  him  to  apprehend  good  in  its  absolute- 
ness ;  and  to  that  end  he  must  understand  the  being 
good,  which  he  ascribes  to  Christ,  as  being  founded 
in  God.  Thus  the  answer  is  not  to  be  explained 
deistically,  but  christologically  :  If  thou  wouldst  call 
Me  good,  thou  must  apprehend  My  unity  with  God, 
and  My  divine  nature.  Meyer  insists  that  it  is  the 
contrast  between  the  divine  perfection,  and  the  hu- 
man development  in  Jesus  (which  he  confounds  with 
limitation),  that  is  meant,  and  he  terms  the  explana- 
tion that  has  been  current  since  Augustine,  a  dog- 
matic misinterpretation.  That  tenn  may  better  be 
applied  to  his  own  notion  of  Christ's  relative  sinless- 
ness,  and  his  own  confusion  between  development 
and  limitation. 

Ver.  19.  Defraud  not,  fxi)  awocrTepriar]!. — The 
annmepilv  may  mean  rob  or  defraud,  and  also  with- 
hold. De  Wette  translates  it  as  the  former,  Meyer 
as  the  latter  •,  but  in  both  cases  half  the  meaning  is 


EXEGETICAL  AND  CEITICAL. 

See  the  parallels  on  Matthew  and  Lulce. 

Ver.  17.  And  when  He  was  gone  forth  into 
the  w^ay. — This  can  mean  no  other  than  the  final 
departure  from  Persea  to  Jerusalem  ;  and  therefore, 
primarily,  the  journey  to  Bethany  for  the  raising  of 
Lazarus.  It  was  the  time  between  the  last  Feast  of 
Dedication  in  the  winter,  when  the  Jews  would  have 
stoned  Jesus,  and  the  Passover  in  the  spring  (783). 
See  John  xi. — There  came  one  running,  and 
kneeled  to  Him. — The  two  words  are  the  more 
emphatic,  inasmuch  as  he  who  thus  hastened  and 
knelt  was  a  distinguished  man,  and  a  head  of  the 
synagogue.  These  clear  and  realizing  traits  are  pe- 
culiar to  Mark. 

Ver.  18.  Why  callest  thou  Me  good? — As 
to  the  various  acceptations  of  this  expression,  see  on 
Matthew  xix.  16,  17.  According  to  the  strongly  sup- 
ported readhig  of  Matthew,  Jesus  leads  the  young 
man  up  to  (iod,  the  source  of  all  good,  from  the 
question,  "  What  good  thing  shall  I  do  ?  "  but,  ac- 
cording to  Mark  and  Luke,  from  the  appeal,  "  Good 
Master  !  "  Both  agree  very  well  together.  "  Good 
Master,  what  good  thing  must  I  do  ? ''  runs  the  ques- 


CHAP.  X.  17-31. 


101 


lost.  We  have  only  to  choose  between  several  ex- 
pressions :  take  advantage,  withhold,  defraud,  do 
wronfc.  We  prefer  the  last,  because  of  its  compre- 
hensive and  strong  meaning ;  and  hold  that  the 
aiToffTepdv  comprises  or  comprehends  all  the  preced- 
ing ten  commandments  (Beza),  and  at  the  same  time 
explains  the  tenth  (Bengel,  Wetstein,  Olshausen). 
Meyer  thinks,  on  the  contrary,  that  the  specific  com- 
mandment of  Deut.  xxiv.  14,  oiik  a-jroffTeprtaeis  jxiaQuv 
ir4vT]Tos,  is  meant.  But  it  is  impossible  that  the 
Lord's  summing  up  of  the  precepts  should  have  is- 
sued in  such  a  speciality,  which  moreover  falls  un- 
der the  commandment.  Thou  shalt  not  steal.  When 
taken  in  its  comprehensive  meaning,  the  words  pre- 
sent a  more  concrete  expression  of  the  final  sentence 
of  Matthew,  "  Thou  shalt  love  thy  neighbor  as  thy- 
self." Or,  in  other  words,  it  signifies,  Thou  shalt 
not  feel  and  act  selfishly  or  egoistically  (giving  is  bet- 
ter than  receiving).  In  this  case,  the  entire  quota- 
tion of  the  commandments  concurs  with  that  of  Mat- 
thew, only  that  in  Mark  the  words,  "  Honor  thy 
father  and  mother,"  are  placed  at  the  end.  The  last 
expression  in  Mark  is  keen,  and  comes  at  the  end, 
because  its  pungent  point  was  best  adapted  to  touch 
the  conscience  of  a  rich  man.  Luke  has  omitted  the 
parallel  sayings — "  Defraud  not,"  and  "  Thou  shalt 
love  thy  neighbor  as  thyself  " — probably  on  account 
of  the  uncertainty  of  the  tradition. 

Ver.  20.  Master. — Tliis  tune  not  "  Good  Mas- 
ter." 

Ver.  21.  Beholding  him,  loved  himj  for  He 
penetrated  his  inmost  being  and  nature  :  exhibiting 
an  honest  striving,  notwithstanding  the  self-righteous- 
ness in  which  he  is  involved.  The  TjyairTjfrej'  does 
not  refer  to  His  speaking  to  the  young  man  in  an 
affectionate  manner,  as  Grotius  and  others  thought. 
— One  thing  thou  lackest,  ev  aoi  uirrepe?. — It  is 
observable  that  in  Matthew  we  find  the  word  in  a 
question  of  the  man  himself :  ri  en  v<TT(pa> ; — evi- 
dence that  the  Apostles  drew  freely  from  an  abun- 
dant and  never-ceasing  fountain  of  objective  original 
remembrances  of  their  own,  and  traditions  handed 
down  to  them. 

Ver.  22.  And  he  vras  sad. — Rather,  he  stood 
confounded,  6  Se  (nvyvaaas.  The  verb  occurs  again 
only  in  the  Septuagint  of  Ezekiel.  In  Ezek.  xxvii. 
35,  it  is  the  translation  of  D^'di ,  to  be  astonished 
and  confounded  :  properly,  to  stand  in  silent,  amazed 
confusion.  The  expression  at  the  same  time  denotes 
the  being  or  appearing  to  be  bewildered.  It  Ukewise 
denotes  a  sad  and  downcast  state ;  and  this  is  con- 
tained in  the  word  ffTvyvd^iiv. 

Ver.  23.  And  Jesus  looked  round  about. — 
The  ''  looking  upon  "  of  Jesus,  vers.  21  and  27,  and 
His  "  looking  round,"  ver.  23 — both  observable. 
Comp.  ch.  iii.  5 ;  ver.  34  ;  ch.  viii.  33  ;  Luke  vi.  10  ; 
xxii.  61. — They  that  have  riches  :  ol  ra  xpviJ-aTa 
eX""'''*  5. 

Ver.  24.  Children,  how  hard  is  it  for  them 
that  trust  in  riches. — Tranquillizing  and  explana- 
tory. The  whole  discourse  is  of  trusting  in  riches. 
But  a  severer  word  follows  :  It  is  easier  for  a  camel, 
etc. ;  meaning,  that  it  is  infinitely  hard  to  separate 
the  trusting  in  riches  from  the  possession  of  riches. 
The  decisive  explanation  of  the  whole  hard  doctrine 
is  found  in  ver.  27.  A  miracle  of  the  grace  of  God 
can  alone  solve  this  dread  mystery. 

Ver.  28.  Then  Peter  began. — It  is  evident 
that  the  "  beginning  "  signifies  a  venturesome  inter- 
ruption, or  taking  up  the  word  (comp.  ch.  viii.  31, 
82),   followed    by    embarrassment.      According    to 


Mark,  Peter  himself  seems  here  to  have  broken  ofif 
in  inward  confusion,  or  at  the  suggestion  of  modesty. 

Ver.  29.  There  is  no  man  that  hath  left. — 
Hath  forsaken,  apriKiv.  Meyer,  correctly :  "  In 
case  he  shall  not  have  received  ;  that  is,  if  the  latter 
is  not  found  the  case,  it  is  through  the  absence  of 
the  former.  The  hundredfold  compensation  is  so 
certain,  that  its  not  having  been  received  presupposes 
the  not  having  forsaken.  Precisely  similar  is  the 
force  and  connection  of  the  thought  in  Luke  iv.  22." 
But  it  is  at  the  same  time  positively  declared  that 
the  ideal  receiving  of  the  new  possessions  in  the 
kingdom  of  heaven  is  simultaneous  with  the  renun- 
ciation of  the  old  possessions  ;  or  even  that  it  is  the 
preparatory  condition  on  which  that  forsaking  de- 
pends. 

Ver.  30.  Now  in  this  time,  and  in  the  wrorld 
to  come. — The  compensating  retribution  in  this 
world  and  the  other  definitely  distinguished.  So 
also  in  Luke.  The  number  in  hundredfold  is  mani- 
festly symbolical,  as  the  expression  of  an  immeas- 
urable advantage.  The  spiritual  nature  of  the  new 
connections  is  evident  from  this,  that  they  do  not 
include  the  father  or  the  wife.  The  hospitable 
houses  of  friends,  Christian  brethreh  and  sisters, 
spiritual  mothers,  spiritual  chQdren,  lands,  and  fields, 
and  ecclesiastical  possessions. — With  persecutions. 
— That  is,  not  merely  in  the  midst  of  persecutions 
and  in  spite  of  them  :  the  persecutions  are  rather 
part  of  our  best  possessions.  See  Matt.  v.  12  ;  Rom. 
V.  3  ;  Jas.  i.  2,  4 ;  1  Pet.  i.  6  ;  Heb.  xii.  6.— Eter- 
nal life. — The  everlasting,  all-embracing  unity,  con- 
summation, fulness,  and  depth  of  all-compensating 
retribution. 


DOCTRINAL  AJSTD  ETHICAL. 

1.  See  on  the  parallel  of  Matthew. 

2.  Jesus  looked  upon  him,  and  loved  him. — Even 
after  so  self-righteous  a  declaration.  Evidently  our 
Lord  sees  through  the  features  of  the  self-righteous 
his  inmost  nature  ;  and  distinguishes  that  which  is  a 
mistaken  effort  of  the  soul  from  that  which  is  a  corrupt 
self  deception,  that  which  is  based  upon  ignorance 
from  that  which  is  based  upon  hypocrisy.  But  this 
man  was  not  thoroughly  self-righteous  ;  for  he  had 
a  lively  conviction  that  something  important  was 
wanting  to  him  ;  and  he  did  not  hesitate,  disdaining 
all  Jewish  conventional  notions  of  propriety  and  dig- 
nity, to  cast  himself  at  the  Lord's  feet,  and  utter  the 
anxious  question  of  his  heart. 

3.  Those  wlio  trust  in  riches. — The  explanatory 
word  is  peculiar  to  Mark.  Because  it  is  so  hard  to 
have  riches  without  coming  to  regard  them  as  the 
one  thing  ;  to  possess  much  without  being  altogether 
possessed  by  the  possession  :  therefore,  with  man  it 
is,  generally  speaking,  a  thing  impossible  that  the 
rich  should  be  saved ;  but  the  grace  of  God  makes  it 
possible  through  the  miracle  of  the  new  birth.  Cle- 
mens Alexandrinus  :    ris  6  (rw^ofjievoi  irXovatos; 

4.  It  is  very  observable  that  Mark,  and  therefore 
also  Peter,  in  quoting  the  words  concerning  spiritual 
compensation,  speaks  indeed  of  the  substitution  of 
spiritual  mothers  for  an  earthly  mother,  but  does  not 
set  a  spiritual  father  or  spiritual  fathers  over  against 
the  earthly  father.  The  reading  which  places  the 
word  father  here  before  the  word  mother,  has  but 
little  support,  and  is  manifestly  exegetical.  The 
Singular  mother,  in  opposition  to  the  Plural  7nothers, 
is  strongly  authenticated,  and  should  be  preferred. 


102 


THE  GOSPEL  ACCORDING  TO  MARK. 


HOMILETICAL  AND  PRACTICAIi. 

See  on  Matthew. — The  unsatisfactory  encounter 
of  the  rich  young  man  in  its  contrasts  :  1.  He  runs 
to  Jesus  enthusiastically,  he  leaves  Him  in  sorrow  ; 
2.  without  reflectmg,  he  throws  himself  at  the  Lord's 
feet,  but  he  scorns  reflectingly  His  advice ;  3.  he 
comes  with  the  consciousness  of  his  lack,  but  goes 
away  with  the  consciousness  of  slavery  and  guilt. — 
How  much  depends  upon  the  right  use  of  words ! 
— Christ  sanctifies  our  greetings. — Truth  is  the  salt 
of  courtesy,  which  makes  the  difference  between  it 
and  false  compliment.— All  commandments  converge 
to  the  one  saying :  Thou  shalt  not  covet  (that  is, 
thou  shalt  not  deal  selfishly  or  egotistically) —How 
the  Lord  entered  into  the  legal  notion  of  the  rich 
young  man,  in  order  to  lead  him  in  the  way  of  perfect 
knowledge  of  the  law  over  into  the  way  of  evangeli- 
cal repentance. — Jesus  looked  upon  him  and  loved 
him :  1.  A  somewhat  surprising  fact  (after  he  had 
made  such  a  revelation  of  himself ) ;  2.  a  very  sig- 
nificant one  (Jesus  looks  through  the  error  and  the 
confusion  into  the  secret  better  impulse,  the  drawing 
of  the  Spirit) ;  3.  a  warning  fact  also  (that  we  should 
not  regard  as  the  final  judgment  those  humbling  tests 
which  the  Lord  appUes  to  beginners). — The  poverty 
of  the  rich,  and  the  riches  of  the  poor. — Trust  in 
perishable  possessions,  the  fundamental  evil  of  the 
carnally-mmded  :  1.  The  vain  image  of  a  false  bles- 
sedness ;  2.  the  decisive  hindrance  to  the  attainment 
of  true  blessedness. — Only  by  a  miracle  of  God  can 
man  be  saved. — The  hundredfold  gain  of  a  man  who 
renounces  for  the  sake  of  God  this  world's  gain. — 
The  persecution  of  a  beUever  one  of  his  best  posses- 
sions in  this  life. — The  simple  gam  of  eternal  life  is 
infinitely  greater  than  the  hundredfold  gain  of  the 
blessings  of  this  life. — Persecutions  are  among  the 
possessions  of  the  kingdom  of  heaven :  1.  A  lessen- 
ing of  them  ;  2.  an  increase  of  them  ;  3.  a  consum- 
mating of  them. — Christ  the  perfect  example  of  the 
promise  which  He  gave  to  the  disciples :  His  people 
sacrificed,  hundreds  of  peoples  won ;  His  life  sacri- 
ficed, infinite  life  won ;  earth,  etc.,  renounced,  heaven 
with  all  its  worlds  won. — Paul  also  a  very  illustrious 
example. 

Starke  : — Quesnel  : — Christ  alone  can  show  us 
the  way  to  heaven,  because  He  Himself  is  the  way. — 
OsiAXDEK : — Men  do  not  tlioroughly  know  their  own 
wicked  and  perverted  nature ;  hence  they  fall  into 
the  folly  of  seeking  to  be  saved  by  their  works. — 
QuF.SNEL : — If  we  would  pray  aright,  we  must  be 
perfectly  convinced  of  our  misery,  and  know  that, 
because  God  is  the  perfect  fulness  of  all  that  is  good, 
we  can  only  by  Him  be  made  good  ourselves. — The 
law  of  God  is  the  rule  of  our  conduct. — Hedinger  : 
— The  external  in  the  law  is  the  least  matter:  an 
honest  heathen  may  make  his  boast  on  that  point. — 
OsiANDER : — There  are  few  to  be  found  who  really 
prefer  heavenly  to  earthly  treasures. — Quesnel  : — 
That  we  possess  with  undue  satisfaction,  which  we 
cannot  without  smarting  renounce.  Let  every  one 
apply  to  himself  this  test. — Who  can  regard  riches  as 
an  advantage,  when  they  stand  in  the  way  of  salva- 
tion ? — To  how  many  are  these  riches  their  greatest 
misfortune  ! — Canstein  : — Riches  may  be  possessed 
without  the  possessor's  trusting  in  them ;  and  then 
they  are  neither  sinful  nor  hurtful.  Rich  men,  who 
rightly  use  their  riches,  may  become  very  rich  to- 
wards God. — The  rules  of  Christianity  make  many 
things  superfluous,  but  we  must  not  quahfy  or  alter 


them. — Salvation  we  must  not  regard  as  a  matter  so 
very  simple  and  easy.  Strive  to  enter  in  at  the  strait 
gate,  etc. — To  a  sinner  who  experiences  all  his  impo- 
tence, there  is  nothing  more  comforting  than  to 
know  that  God  is  greater  than  his  heart,  1  John  iii. 
20. — Thou  forsakest  much,  when  thou  not  only  for- 
sakest  all  things  in  thy  mind  and  spirit,  but  also  for- 
sakest the  thought  of  any  merit,  and  the  hope  of  any 
reward. — Quesnel: — It  is  a  small  thing  to  leave 
earthly  possessions;  for  they  are  another's,  and, 
strictly  speaking,  not  our  own.  But  we  must  for- 
sake our  own  will  and  our  own  flesh,  and  sacrifice 
them  unto  God  by  crucifixion  or  mortification,  Gal. 
V.  24. — Cramer  :— Hast  thou  at  once  done  much 
and  suffered  much  ?  Then  do  not  exalt  thyself,  on 
that  account,  above  others ;  for  thou  art  bound  to 
do  and  to  suffer  all  this  and  more. — ^What  they  lost 
in  Judaism  as  friends,  they  would  find  again  among 
the  converted  Gentiles. — Canstein  : — Let  go  _  for 
Christ's  sake  what  is  taken  from  thee  in  persecution ; 
and  be  fully  assured  that  all  will  be  abundantly  given 
back  to  thee  again.  And  at  length  thou  hast  the 
treasure  of  all  treasures  for  thine  own— eternal  Ufe. 
—Cramer  : — It  is  among  tuue  Christians  as  among 
racers  for  a  prize :  where  one  now  goes  in  advance, 
then  falls  back,  and  then  agam  goes  forward.  Let 
every  one  so  run  as  to  obtain,  1  Cor.  ix.  24. 

Gerlach  : — The  perpetual  recurrence  of  waver- 
ing in  the  carnally-minded  between  the  kingdom  of 
helven  and  the  world.  He  feels  himself,  a.  attracted 
by  both,  b.  by  both  repelled.— He  thinks,  in  his  folly, 
tliat  there  must  be  some  profound  utterance  beyond 
the  commandments  of  God,  which  shall  reconcile  God 
aiad  the  world  without.  (Does  not  this  last  idea  hold 
good,  in  a  sacred  sense,  of  the  Gospel  ?)  Nothing 
can  be  done  without  decision. — Braune  : — "  What 
is  good  ?  That  which  makes  itself  common,  com- 
municates itself  (or  devotes  itself  to  the  life  of  others). 
Him  we  call  a  good  man,  who  is  common  and  use- 
ful. God  is  the  most  common  and  self-communica- 
ting of  all :  He  gives  himself  to  all  things.  Nothing 
created  gives  itself.  The  sun  gives  only  its  rays,  but 
keeps  back  itself;  but  God  gives  himself  m  aU  His 
gifts.  His  Godhead  hangs  upon  this,  that  He  com- 
municates himself  to  aU  things  that  are  capable  of 
receiving  His  goodness." — Master  Eckiiart:- In 
Christ,  who  is  entirely  for  the  use  and  benefit  of  all, 
God's  Spirit  is  without  measure.— Why  does  not  Je- 
sus suggest  to  the  questioner  the  commandments  of 
the  fit's  table?  These  all  were  contained  in  the 
words,  God  is  good.  And  the  duties  to  our  neighbor 
were  best  fitted  to  aid  the  blinded  mind  in  looking 
into  his  heart  and  Hfe,  Luke  xii.  33;  xiv.  33.— 
(Trusting  in  riches) :— There  are  poor  people  also, 
who  witii  difficulty  enter  into  the  kingdom  of  heaven, 
because  they  put  too  much  trust  in  money.  Thus  it 
is  the  spirit  and  temper— relying  too  much  upon  this 
world's  goods  for  happiness,  whether  possessing  or 
not  possessing  much,  whether  rich  or  poor— that 
makes  that  entrance  hard,  Rom.  viii.  17.— For 
Christ's  sake,  and  the  Gospel's,  that  must  be  given 
up  which  is  given  up ;  else  it  is  not  seed,  and  the 
promised  harvest  can  therefore  never  be  reaped. 

Schleiermacuer:— When  thou  askest  what  is 
really  good,  and  what  thou  must  do  as  being  good, 
thou  shouUist  reflect  that  thou  canst  do  absolutely 
nothing  of  thyself  (and  knowest  nothing  of  thyself), 
and  that  God  alone  can  give  the  power  to  do  or  think 
anything  good.— Why  did  the  Redeemer  love  the 
young  man  ?  On  account  of  unprejudiced  and  simple 
words,  his  earnest  aun,  and  the  fidelity  with  which 


CHAP.  X.  32-34. 


103 


he  followed  his  conviction  and  views,  albeit  these 
were  limited. — And  if  at  this  crisis  he  did  not  sustain 
the  test,  yet  we  see  that  the  sympathy  which  the 
Lord  manifested  was  so  entirely  without  displeasure, 
that  the  young  man  must  have  been  filled  with  hope, 
etc. — The  heart  should  never  hang  upon  worldly 
possessions,  as  sufficing  to  impart  earthly  satisfac- 
tion ;  but  we  should  always  regard  them  as  one  part 
of  those  gifts,  for  the  use  of  which  we  must  give  a 
strict  account. — It  was  a  laudable  purpose  of  the 
Apostle  to  clear  up  for  himself  and  for  others,  by  an 
express  declaration  of  the  Redeemer,  the  important 
matter  of  a  reward  for  the  good,  and  punishment  for 
the  evil : — it  was  not  therefore  the  common  desire 
for  reward. — The  nature  of  Christian  love  consists  in 
this,  that  the  spiritual  bond  assumes  altogether  the 


form  of  the  natural  (brothers,  sisters). — So  long  aa 
we  find  ourselves  entangled  in  the  endeavor  to  prove 
that  there  is  any  value  in  ourselves,  we  are  liable  to 
be  put  to  the  shame  of  experiencing  that  those  who 
would  be  first  become  the  last;  and  inversely  we 
shall  find  that  the  Spirit  of  God  often  prepares  for 
Himself  His  instruments  in  profound  secrecy. — 
Brieger  : — All  the  impediments  must  be  removed, 
but  following  was  the  great  thing. — Gossser  : — When 
self-love  breathes  upon  the  mirror  of  the  law,  that 
mirror  becomes  obscured  or  falsified :  instead  of  de- 
tecting his  own  ugliness  there,  a  man  finds  himself 
beautiful. — The  answer  of  Jesus  was  designed  to  re- 
veal to  him  the  depths  of  his  own  heart. — Bauer: — 
A  man  must  give  up,  not  only  his  riches,  but  also 
himself. 


FOURTH    SECTION". 


THE  ASSEMBLING  OF  THE   DISCIPLES   ON   THE  WAY  TO  THE   CROSS. 
Chapter  X.  32-34. 

(Parallels :  Matt.  xx.  17-19 ;  Luke  xviii.  31-34 ;  Jolin  xi.  53-57.) 

32  And  they  were  in  the  way  going  up  to  Jerusalem;  and  Jesus  went  before  them: 
and  they  were  amazed ;  and  as  they  followed,^  they  were  afraid.     And  he  took  again 

33  the  twelve,  and  began  to  tell  them  what  things  should  happen  unto  him,  Saying^  Be- 
hold, we  go  up  to  Jerusalem ;  and  the  Son  of  man  shall  be  delivered  unto  the  chief 
priests,  and  unto  the  scribes;  and  they  shall  condemn  him  to  death,  and  shall  deliver 

34  him  to  the  Gentiles;  And  they  shall  mock  him,  and  shall  scourge  him,  and  shall  spit 
upon  him,^  and  shall  kill  him ;  and  the  third  day  he  shall  rise  again. 

1  Ver.  32.— Mever  adopts  the  reading  ot  Se  oucoXodoOi'Tej,  after  B.  and  others.  So  Ewald.  Cod.  C.  reads  Kal  oi,  which 
identifies  those  "following"  as  the  disciples. 

2  Ver.  34.— The  spitting  connected  with  the  mocking  in  B.,  C,  L.,  A.,  [Lachmann,  Tisohendorf,]  may  be  explained  by 
exegetical  motives.  B.,  C,  L.,  A.  read  /nera  ■rpd':  iinipa^,  Lachmann,  Tisohendorf.  Probably  this  was  introduced  to  con- 
form it  with  ch.  viii.  31,  is.  31. 

as  it  were  without  a  name,  in  order  that  He  might 
avoid  the  Afessiahship,  as  it  had  become  an  idea 
grossly  perverted  into  a  mere  watchword  of  decep- 
tion ;  but  now  He  must  decide  to  yield  Himself  up  to 
the  people,  according  to  the  true  and  purified  idea  of 
the  Messiah,  which  He  had  in  the  whole  tenor  of  His 
holy  life  re-established  amongst  them.  This  was  the 
great  task  that  He  now  contemplated;  and  Matthew 
himself  points  to  it  also.  He  took  His  disciples 
KOT  il'iav  iv  Tw  o5i>,  and  gave  them  the  last  and 
most  express  preannouncement  of  His  passion.  Luke 
gives  the  faintest  record  of  the  crisis :  wapaXa^wu — 
(Sou,  a.va0aivoix(v.  But  Mark  describes,  first,  the 
great  confusion  and  terror  with  which  the  disciples 
regarded  the  final  catastrophe,  and  how  they  followed 
their  Master  not  without  much  fear.  This  expression, 
aKoAovdovvTes  icpo^ovvro,  is  stronger,  in  consequence 
of  the  seeming  inversion  of  the  participle  and  the 
Past  tense.  It  indicates  a  wavering,  and  a  danger  of 
being  scattered  abroad,  which  Jesus  prevented  by 
the  irapaXafiiiu  Tiakiv.  We  therefore  understand  it 
thus,  that  this  morbid  depression,  which  the  Lord 
contended  against,  was  followed  by  a  new  and  more 
mighty  impulse  of  excitement,  that  found  its  expres- 
sion in  the  immediately  following  appeal  of  the  two 
sons  of  Zebedee.  Mark  is  most  copious  in  the  pre- 
diction of  the  passion,  and  presents  it  to  us  in  simple 
active  propositions  in  the  Future.     Matthew  lays  the 


EXEGETICAL  AJfD  CRITICAL. 

See  on  the  parallels  of  Ifatthew  and  Luke.  Comp. 
also  the  observations  in  the  Introduction  to  Mark. — 
Our  EvangeUst  here  brhigs  into  clear  prominence  a 
critical  period  in  the  history  of  our  Lord,  concerning 
which  John  has  given  us  the  most  exact  account. 
For  there  can  be  no  doubt  that  the  narrative  has  to 
do  with  the  last  retreat  of  the  Redeemer  into  the 
town  and  desert  of  Ephraim,  where  He  prepared 
Himself,  and  collected  His  disciples  for  the  last  jour- 
ney to  Jerusalem  (see  John  xi.  b'.i  ;  Leben  Jesu,  ii.  2). 
We  hear  their  tone  of  mind  expressed  on  the  oc- 
casion of  the  departure  of  Jesus  from  Persea  in  order 
to  raise  Lazarus.  In  the  spring  of  the  year  783  (p. 
tj.  c),  Jesus  went  from  Peraia  to  Bethany,  and  raised 
Lazarus  from  the  dead ;  He  then,  because  the  San- 
hedrim had  laid  Him  under  excommunication,  and 
decreed  that  He  should  die,  retreated  back  into  the 
desert  of  Ephraim.  That  desert,  eastwards  from 
Bethel,  extends  towards  the  desert  of  Quarantauia, 
between  Jerusalem  and  Jericho.  {See  for  particulars, 
Robinson,  ii.  353.)  The  last  abode  of  Jesus  in  the 
wilderness.  His  last  retreat  in  this  world,  forms  a 
counterpart  and  contrast  to  His  abode  in  the  wilder- 
ness after  His  baptism.  In  the  former,  it  was  neces- 
sary for  Him  to  decide  on  going  amongst  the  people 


104 


THE  GOSPEL  ACCORDING  TO  MARK. 


main  stress  on  Jesus'  being  delivered  over  to  the 
Gentiles :  He  is  delivered  up,  betrayed  to  mockery, 
to  scourging,  and  to  crucifixion.  Luke  makes  Christ's 
person  the  central-point,  and  records  what  He  would 
suffer  and  encounter.  Mark  depicts  the  double  be- 
trayal in  its  vividly  apprehended  consequences ;  and 
the  word  of  Matthew  respecting  the  crucifixion  he 
divides  into  two  parts :  they  will  spit  upon  Him,  and 
they  will  kill  Him.  Luke  gives  prominence,  more- 
over, to  the  fact,  that  Jesus  declared  at  the  beginning 
that  the  Scriptures  must  be  fulfilled ;  and  lays  stress 
at  the  end  on  the  circumstance,  that  the  disciples 
could  not  and  would  not  understand  His  prediction. 

Ver.  32.  And  as  they  followed,  they  were 
afraid. — Meyer  prefers  the  reading,  ol  Se  olkoA.  i<po- 
^ovvTo,  which  would  give  this  meaning :  The  greater 
number  of  the  disciples  held  back  in  astonishment 
and  confusion ;  those  who  followed  Jesus,  who  ad- 
vanced before  them,  followed  Him  only  with  great 
fear.  We  agree  with  Meyer  so  far  as  this,  that 
the  crisis  was  a  very  special  one ;  but  his  reading 
makes  it  too  emphatic.  It  is  a  reading  not  sufficiently 
supported;  and,  moreover,  we  have  no  sign  in  John 
that  at  that  time  many  of  the  disciples  left  the  Lord. 
If  any  are  disposed  to  think  that  about  this  time  the 
thought  of  betraying  the  Lord  entered  the  soul  of 
Judas  as  a  germ,  yet  it  must  be  remembered  that 
there  was  no  development  of  it  until  the  subsequent 
feast  in  Bethany,  and  that  it  was  not  a  fixed  decision 
until  the  Passover.  An  express  contrast  between 
those  who  now  left  the  Lord,  and  those  who  followed 
Him  in  fear,  would  have  been  expressed  in  stronger 
terms :  as,  for  instance,  at  that  earlier  crisis,  after  the 
declaration  of  Jesus  in  the  synagogue  of  Capernaum, 
John  vi.  66.  The  fact  that  the  sentence  of  death 
was  now  uttered  against  our  Lord  (John  xi.  4.5), 
might  indeed  make  some  of  those  who  reverenced 
Jesus  waver  and  apostatize.  But  how  decidedly  His 
genuine  disciples  still  put  faith  in  Him  and  His  cause, 
is  proved  by  the  subsequent  palm-entry  into  Jerusa- 
lem, as  well  as  by  the  circumstance,  which  Luke 
prominently  mentions,  that  the  disciples  did  not 
thoroughly  lay  to  heart  ami  believe  the  announce- 
ment which  Jesus  had  made  concerning  His  own 
death. — And  He  took  again  the  Twelve. — See 
John's  statement,  ch.  xi.  7  seq.,  and  ver.  54. — And 
began. — The  expression  intimates  that  a  series  of 
new  and  decisive  explanations  took  place  (comp.  ch. 
viii.  31,  ix.  22).  These  consisted  in,  1.  The  decision 
of  the  time.  He  had  first  declared  that  He  must 
suffer  death  generally  (on  Se?),  and  that  it  was  near 
at  hand  (^f AAei  in  Matthew  and  Luke ;  in  Mark  ex- 
pressed by  the  Present  TrapaSiSorai):  He  now  de- 
clares more  expressly  that  all  this  would  take  place  at 
the  coming  journey  to  the  feast  {ava^ali'oiJ.ev,  etc.,  Kot 
d  vl6s).  2.  In  the  more  precise  statement  of  the  form 
of  suffering :  a.  the  being  rejected  generally  (ch.  viii. 
31) ;  b.  the  betrayal,  and  the  delivering  up  by  tlie 
Jews  to  the  Gentiles  (ch.  ix.  12,  31);  e.  the  great 
double  betrayal, — the  first  betrayal,  or  the  delivering 
up  to  the  high  priests,  coming  in  our  passage  into 
marked  prominence.  3.  In  the  more  precise  defini- 
tion of  the  critical  elements  of  the  passion,  especially 
His  execution  by  the  hands  of  the  Gentiles,  Matthew 
expressly  mentions  the  crucifixion,  while  in  Mai'k  and 
Luke  it  is  plainly  hinted  at.  Compare  the  Critical 
Notes  on  the  parallel  place  in  Matthew. 

Ver.  34.  And  they  shall  mock  Him.— The 
text  does  not  require  us,  with  Meyer,  to  limit  this 
verb  and  that  which  follows  to  the  Gentiles.  Why 
should  they  be  omitted  who  were  the  original  movers 


of  the  whole,  and  who  gave  it  their  continual  aid  ? 
Compare  Matthew  and  Luke. 


DOCTRINAL  AND  ETHICAD. 

1.  See  on  the  parallel  of  Matthew. 

2.  Here  again,  as  in  many  other  passages,  Mark 
goes  beyond  the  other  Synoptists,  and  decidedly  ap- 
proximates to  John ;  and  the  account  of  the  last 
Evangelist  concerning  the  final  abode  of  Jesus  in  the 
wilderness  of  Ephraim  is  made  more  plain  by  the  . 
circumstances  given  here  by  Mark.  The  amazement 
and  hesitation  of  the  Lord's  disciples  was  occasioned 
especially  by  His  heroic  and  decisive  bearing  as  He 
went  before  them.  They  saw  in  His  majestic,  reso- 
lute, solemn,  and  fixed  deportment,  that  a  most  im- 
portant crisis  was  impending.  Since  the  astonish- 
ment and  wavering  of  His  disciples  precedes  the  def- 
inite prediction  of  Christ  concerning  His  now  ap- 
proaching passion  and  death,  it  can  only  refer  to  the 
obscure  and  anxious  foreboding  with  which  the 
thought  of  something  unknown,  but  critical  and  de- 
cisive and  fearful,  filled  their  minds  (De  Wette).    For 

all  this  they  were  as  yet  but  little  prepared ;  hence 
the  Lord  collected  them  together,  and  strengthened 
them  in  solitude.  He  foretold  to  them  His  whole 
passion,  so  far  as  He  could  do  so  (that  is,  without  a 
premature  disclosure  of  the  traitor,  who  had  not  yet 
decided  on  his  treachery) ;  He  repeated  to  them  aU 
the  comforting  promises  of  His  resurrection,  and 
thus  prepared  them  for  all,  while  waiting  for  the  Gal- 
ilcean-Peraean  festival  companies. 

3.  The  abode  of  Jesus  in  the  wilderness  of 
Ephraim,  in  its  connection  with  His  abode  in  the 
wilderness  of  Quarantania,  and  in  its  contrast  with 
that  abode. 


HOMILETICAIi  AND  PRACTICAI,. 

See  on  Matthew. — Jesus  as  going  before  His  dis- 
ciples in  the  way  of  sufferings:  1.  His  heroic  spirit; 

2.  their  despondency;  3.  their  invigoration  m  His 
strength. — Follow  Me,  saith  Christ  our  Leader  and 
Champion. — Jesus,  go  before  us  ! — Christ,  the  Cap- 
tain of  our  salvation,  Heb.  ii.  10. — The  Lord  in  the 
midst  of  His  disciples,  before  the  coming  of  the 
hours  (or  days)  of  great  and  solemn  crisis  and  de- 
cision.— The  shuddering  presentiment  of  the  dis- 
ciples, contemplating  the  unknown  future ;  excited 
by,  1.  beholding  the  holy  and  joyful  solemnity  of  the 
Lord ;  2.  the  journey  to  Jerusalem ;  3.  the  considera- 
tion of  the  people's  disposition  ;  4.  the  consideration 
of  their  own  frame  of  mind. — How  the  Lord  seeks 
to  deliver  the  disciples  from  an  indefinite  fear,  by 
setting  before  them  the  clear  idea  of  a  fearful,  but 
salutary  and  saving,  certainty. — The  trembling  and 
wavering  discipleship. —  We  must  not  tremble  and 
be  amazed  in  the  uncertainty  of  the  way  of  suffering, 
but  be  bold  and  dare  in  the  certainty  of  it. — Morbid 
feelings  must  become  cheerful ;  and  feebleness  must 
be  invigorated  by  the  thought  of  the  glorious  and 
final  end. — The  Lord's  assembly  in  solitude  for  His 
great  and  decisive  encounter  with  the  world.  {See 
running  title.) — The  importance  of  stillness  for  the 
kingdom  of  God:  1.  Into  stillness;  2.  in  stillness; 

3.  out  of  stillness.' — How  the  Lord  collects  His  dis- 
ciples for  the  conflict  of  suffering:  1.  Every  one  to 
Him  (with  Christ) ;  2.  every  one  into  himself  (in  the 
inner  life) ;  3.  every  one  singly  (to  his  companions). — 


CHAP.  X.  35-45. 


105 


The  source  of  the  suffering  of  Christ ;  or,  the  enmity 
of  the  world  against  Him. — The  ever-recurring  cry 
from  heaven,  in  the  prospect  of  all  Christ's  suflferings 
and  His  people's :  and  [the  cry]  on  the  third  day.— 
The  Lord  deals  with  His  disciples  in  the  spirit  of 
heavenly  simplicity  and  fidelity.— The  plain  disparity 
between  the  temper  of  the  disciples  and  the  feeling 
of  our  Lord:  1.  Its  meaning;  2.  its  signs;  3.  itself 
a  sign  of  the  betrayal,  the  denial,  and  the  forsaking 
Him  in  the  night  of  His  passion. 

Starke  :— Conversations  in  travelling  should  fur- 
ther us  in  the  heavenly  pilgrimage.— All  the  steps 
which  are  taken  in  sufiering  with  Christ,  are  steps 
taken  to  glory,  2  Thess.  iii.  5  ;  1  Pet.  iv.  1 ;  Heb.  xii. 
2,  3.— We  should  often  remind  ourselves  of  the 
cross.— Christ  summons  us  to  fellowship  with  Him, 


as  often  as  we  hear  of  His  sufferings  and  death.— 
We  should  be  of  good  heart  (Luke  xxiv.  26),  remem- 
bering in  our  sufferings  the  resurrection,  and  expect- 
ing our  redemption  in  patient  hope.— Lisco  : They 

were  amazed  and  affrighted  at  the  way  which  Jesus 
so  boldly  took  into  the  very  presence  and  power  of 
His  enemies.— Braune  :— On  account  of  their  Master, 
they  were  amazed;    for  themselves,  they  feared.— 

Jesus  going  before  them  attracted  them  to  follow.' 

A  secret  presentiment  and  longing  of  the  spirit  points 
to  fellowship  with  Christ  upon  the  cross;  but  the 
flesh  grievously  recoils.— V/e  must  train  ourselves  to 
endure  sufferings. — Gossner: — All  nature  trembles 
when  God  leads  man  on  the  way  of  the  cross. — Bauer  : 
— The  Master  going  before  them,  what  remamed  but 
that  they  should  follow  ? 


PART    FOURTH. 

The  Conflicts  and  Triumplis  of  the  Lord  in  Judtea.     Christ  the  Founder  of  the  New 

Church. 


FIRST    SECTION. 

THE  TEIUMPHAL  ENTRY  INTO  JERUSALEM. 

Chapter  X.  35— XL  26. 


1.  The  Request  of  the  Sons  of  Zebedee.     Ch.  X.  35-45. 
(Parallel :  Matt.  sx.  20-28.) 

II  n''i'l''';f'  ""f  "ii^'"'  I^''/^'''  ^^  Zebedee,  come  unto  him,  saying,  Master,  we 

36  would  that  thou  shouldest  do  for  us  whatsoever  we  shall  desire.^     And  he  said  unto 

37  them,  What  would  ye  that  I  should  do  for  you?     They  said  unto  him,  Grant  unto  us 
that  we  may  sit,  one  on  thy  right  hand,  and  the  other  on  thy  left  hand,  in  thy  glory 

38  But  Jesus  said  unto  them    Ye  know  not  what  ye  ask:  can  ye  drink  of  the  cup  that  I 
o9  drink  of?  .wP  be  baptized  with  the  baptism  that  I  am  baptized  with?     And  they  said 

unto  him    We  can.     And  Jesus  said  unto  them,  Ye  shall  indeed  drink  of  the  cup  that 

40  I  drink  of;  and  with  the  baptism  that  I  am  baptized  withal  shall  ye  be  baptized :  But 
to  sit  on  my  right  hand  and^  on  my  left  hand  is  not  mine  to  give ;  but  it  shall  he  given  to 

41  them  for  whom  it  is  prepared.     And  when  the  ten  heard  it,  they  began  to  be  much  dis- 

42  pleased  with  James  and  John.  But  Jesus  called  them  to  him,'  and  s^ith  unto  them,  Ye 
knowthat  they  which  are  accounted  to  rule  over  the  Gentiles  exercise  lordship  over 

43  them;    and  their  great  ones  exercise  authority  upon  them.     But  so  shall  it  not  he' 

44  among  you:  but  whosoever  will  be  great  among  you,«  shall  be  your  minister:  And 

45  whosoever  of  you  will  be  the  cliiefest,  shall  be  servant  of  all.  For  even  the  Son  of 
man  came  not  to  be  ministered  unto,  but  to  minister,  and  to  give  his  life  a  ransom  for 
many.  ° 

^  Ver'  3^ -SX.?to^t'\'"*^°B  '  ^f''l  At  ^V  ^■'  I^- Versions,]  supply  .e  after  alrva'^^... 

3  Ver  40-InsW  n?tL  •'  m   '  ^■' h  'i-,  [I^aclmanu,  Tischendorf,  -Meyer,]  instead  of  Kac  road  ^. 

4  Ver"  |o_i^f  f?^  n  vor  ^^rT-r^";"'  '^  ^o/e'id^.  [=ifter  B.,  D.,  L.,  A.,  Lachmann,  Tischendorf,  Meyer.] 

D.,  L.,  Syriao,  Coptic  f  tischendorf  and  Lachmann,  [who  read  Kal  ,rpocr«aAecraMe..os  avrob,  i,  'I^o-oO?,  after  B.,  C, 

0  Ver"  44"-wC'l^^'X.''-^''''p'''"''-''-"''''  ''*'''^"-  "^  ^•'  ^■*'  ^•'  !-•  ^-     So  Lachmann,  Tischendorf. 
V  ei.  «.     l^achmann,  after  B.,  0.,  ev  v^iv  eivai,  instead  oivy^Cv  yiviaOai. 


106 


THE  GOSPEL  ACCORDING  TO  MARK. 


EXEGETICAIi  AND  CRITICAL. 

See  on  the  parallel  of  Matthew,  especially  Critical 
Note  on  ver.  20.— Christ  has  prepared  the  Twelve  for 
His  final  festival  journey,  and  for  its  significance  as 
a  time  of  crisis.  He  has  come  forth  from  the  wil- 
derness of  Ephraim ;  the  first  band  of  the  GalilcEan 
pilgrims  to  the  feast  — consisting  probably  of  the 
most  intimate  friends  and  dependants  of  Jesus,  who 
had  come  from  Galilee  through  Samaria  to  Ephraim 
— had  joined  Him,  purposing  to  go  on  with  Him 
through  Jericho  to  Jerusalem.  This  seems  to  be  con- 
firmed by  the  fact  of  the  presence  of  Salome,  and 
her  participation  in  the  request  of  her  two  sons. 
This  request  itself  shows  us  how  mighty  had  once 
more  grown  the  joyful  excitement  of  the  disciples' 
hopes :  in  this  respect,  it  makes  the  present  section 
a  perfect  contrast  to  the  previous  one.  Mfitthew 
alone  accompanies  Mark  here ;  and  he  makes  Salome 
proniiueut,  putting  the  request  into  her  lips.  Accord- 
ing to  Mark,  her  sons  present  the  petition  to  the 
Lord ;  but  the  records  are  evidently  complementary 
to  each  other.  Matthew's  account  makes  Salome 
only  the  intercessor,  and  with  marked  accommodation 
to  the  spirit  of  Oriental  court  ceremony.  Hence, 
even  according  to  Matthew,  Christ  speaks  immediate- 
ly^_after  the  mother  had  proftered  that  request 
which,  according  to  Mark,  is  the  supplication  of  the 
sons,— -to  these  sons  themselves.  Mark  adds  to  the 
word  concerning  drinking  of  the  cup,  the  word  con- 
cerning the  baptismal  bath.  Matthew  says,  "The 
sitting  on  My  right  hand  and  on  My  left  is  not  mine 
to  give,  but  for  whom  it  is  prepared  of  My  Father ;" 
Mark  says  briefly,  "For  whom  it  is  prepared."  He 
also  says,  in  his  manner,  "  The  ten  began  to  be  dis- 
pleased." The  princes  of  the  earth  also  he  de- 
scribes in  his  own  peculiar  way.  For  the  rest,  he 
agrees  here  with  Matthew  very  closely ;  and  down  to 
trifling  variations,  such  as  between  Matthew's  ''your 
servant,"  and  Mark's  "servant  of  «//." 

Ver.  35.  We  would  that  Thou  shouldst  do 
for  us. — Strong  importunity,   Q^Koixiv,  'iva. 

Ver.  37.  In  Thy  glory.  According  to  Mat- 
thew, in  TJiy  kingdom. — These  are  essentially  the 
same.  But  we  must  reject  the  explanation,  "in  that 
glorv  which  will  surround  us  when  we  sit  by  Thee." 
Ver.  38.  And  with  the  baptism.— Peculiar 
to  Mark.  On  the  double  meaning  of  the  expression, 
see  Matthew,  xx.  22. 

Ver.  40.  For  whom  it  is  prepared. — Mat- 
thew adds,  "  of  My  Father."  In  Mark  the  emphasis 
lies  upon  the  fact  that  the  matter  of  the  honor  was 
already  decided. 

Ver.  41.  They  began. — Here  again  follows  at 
once  a  counter  feeling :  the  appeasing  word  of  our  Lord. 
Ver.  42.  Which  are  accounted  to  rule  over 
the  Gentiles,  ol  Sokovuks  apx^"'-  —  Meyer:  The 
essence  of  Gentile  government,  the  ruling  ambition, 
is  signified;  not  simply  oi  olpxo^t^s  (Gataker  and 
others)  but  qui  censerdur  imperare  ;  i.  e.,  quos  gentes 
habent  et  agnoscunt,  quorum  imperio  pareani  (Beza). 
He  justly  sets  aside  Fritzsche's  exposition:  "those 
who  think  they  rule."  But  in  Wetstein's  interpre- 
tation,— qui  sibi  regnare  videntur,  revera  autem  affec- 
tuum  suorurii  scrvi  sunt, — there  is  an  element  worth 
noticing. 

Ver.  43.  Whosoever  will  be  great  among 
you  shall  be  your  minister. — Properly  the  "he 
ivlll  be  "  has  the  meaning  of  ian^,  he  should  be,  let 
him  be ;  yet  also  with  a  hint  of  the  thought  that  he 


will  be  such,  either  in  the  most  internal  sense  or  in 
the  most  external.  Christ  is  the  servant  of  all  in 
the  centre  of  the  Church ;  the  Pope,  in  the  periphery 
of  the  Church,  is  the  involuntary  result  of,  and  pro- 
test against,  a  too  hasty  development  of  the  king- 
dom of  God. 


DOCTRINAIi  AKD  ETHICAL. 

1.  See  on  Matthew,  especially  the  Critical  Notes. 

2.  The  last  known  instance  of  the  Lord's  apos- 
tolical training  of  the  sons  of  Zebedee.  The  two 
preceding  periods  were  Luke  ix.  54,  and  Mark  ix. 
38.  Thus  there  is  an  analogy  and  a  contrast  with 
the  apostolical  education  of  Peter.  Our  history 
throws  light  in  many  directions :  1.  As  the  begimiing 
of  that  enthusiastic  Hosanna,  which  found  its  climax 
in  the  acclamations  of  the  palm-entry  into  Jesusalem. 
Christ  had  predicted  His  suffermgs  on  the  cross.  The 
sons  of  Zebedee  declare,  with  glowing  heroisni,  that 
they  are  willing  to  connect  their  fate  with  His  in  the 
strictest  manner,  and  that  they  are  fully  resolved  to 
go  forward:  they  rather,  however,  hope  for  glory 
with  Him,  than  fear  the  shame  of  His  cross.  2.  As  the 
last  outbreak  of  the  high-toned,  noble,  natural  pride 
of  the  sous  of  Zebedee.  The  mother  and  the  sons 
are  one.  But  John  seems  to  interpose  especially  in 
favor  of  his  brother  James :  he  might,  according  to 
antecedents,  have  had  some  sort  of  claim  to  the 
right-hand  place ;  but  he  now  (as  the  younger)  will 
take  his  place  on  the  left  hand.  3.  As  an  unconscious 
request  for  martyrdom  with  Christ.  4.  As  a  keen 
test  of  the  heroism  of  Peter.  5.  As  an  illustration 
of  the  stage  of  transition,  through  which  the  dis- 
cifiles  were  then  passing.  6.  As  giving  the  Lord  oc- 
casion to  characterize  the  nature  of  earthly  govern- 
ment, and  to  utter  His  protest  against  all  ideas  of  a 
Christian  hierarchy;  as  well  as  to  distinguish  ex- 
pressly the  economy  of  the  Father,  and  the  creation 
and  preordination,  irora  the  economy  of  the  Son  and 
redemption ;  and  still  more  expressly  to  mark  out 
the  royal  road  of  humihty  as  the  appointed  and  only 
way  to  true  and  abiding  Christian  exaltation.  Phil, 
ii.  6  seq. 

HOMILETICAL  AND  PRACTICAL. 

See  on  Matthew. — What  was  nol^le  and  wliat  was 
evil  in  the  request  of  the  sons  of  Zebedee. — The  bold 
petition  of  these  disciples :  1.  As  a  fault :  with  re- 
gard to  the  error  and  the  sin  in  it,— «.  they  prayed 
for  something  which,  in  the  sense  in  which  they 
jrrayedfor  it,  did  not  exist  in  the  kingdom  of  Christ; 
6.  for  something  which  was  not  yet  existing  (not  be- 
fore the  cross);  c.  for  something  about  which  decision 
had  already  been  made :  possibly  in  their  favor,  so 
that  their  request  was  superfluous ;  possibly  not,  and 
then  their  request  was  vain.  2.  As  a  pious  impulse 
of  the  Spirit,  which  was  sanctified  and  abundantly 
gratified:  it  was  an  impulse,  a.  to  remain  always 
near  Him;  6.  to  share  His  lot  and  serve  Ilim;  3. 
to  work  with  self-devotement  for  His  kingdom.  One 
was  the  friend  of  Jesus,  the  other  the  first  martyr.— 
The  cup  of  Christ  and  His  baptism :  a.  the  tasting 
of  all  the  bitternesses  of  the  Messianic  sutfering ;_  6. 
the  experience  of  all  the  external  trials,  or  the  being 
baptized  into  the  shame  of  the  cross,  the  death,  the 
sepulchre,  the  underworld.  Or,  a.  His  drinking 
(Gcthsemane) ;  b.  His  sinking  (Calvary).— Cup  and 


CHAP.  X.  46-52, 


107 


baptism  in  the  kingdom  of  Christ:  1.  The  cup  and 
the  baptism ;  2.  the  baptism  and  the  cup. — As  the 
Lord  corrected  Peter  by  rebuking  lessons,  so  He 
corrects  the  sons  of  Zebedee  by  humbling  lessons : 

1.  By  making  an  express  distinction  between  the  suf- 
fering of  Christ  and  His  glory;  2.  between  martyr- 
fidehty  with  its  reward,  and  the  divine  gift  and  its 
blessedness ;  3.  between  the  economy  and  work  of 
the  Father,  and  the  economy  and  work  of  the  Son ; 
4.  between  the  eternal  fundamental  principles  of 
the  kingdom  of  God,  and  their  reaUzatiou  in  the 
work  of  man's  free  will ;  5.  between  the  earthly 
State  and  the  spiritual  Cliurch. — The  displeasure  of 
the  disciples  at  the  error  of  the  sons  of  Zebedee:  1. 
Probably  a  feeling  on  behalf  of  Peter's   rights ;  * 

2.  not  free  from  envy  and  strife ;  3.  but  at  the  same 
time  springing  from  a  presentiment  of  a  higher  order 
of  things. —  Above  and  below  in  the  Church  of 
Christ:  1.  An  above  which  is  below;  2.  a  below 
which  is  above  (as  oft-times  the  first  is  the  last,  and 
the  last  first). — Contrast  between  the  appointments 
of  the  State  and  those  of  the  Church:  1.  Those  are 
legal ;  these  rest  upon  the  fundamental  principles  of 
pure  and  free  love.  2.  Those  are  symboUcal ;  these 
are  actual  powers  in  life. — The  repeated  testimonies 
of  Christ  against  a  primacy. — Christ  servant  of  all 
and  Lord  of  all,  Phil.  ii.  6  seq.  Real  and  essential 
dignities  in  the  kingdom  of  heaven :  1.  Its  names  or 
titles  are  powers  of  life ;  2.  its  powers  of  life  are 
divine  fruits ;  3.  its  divine  fruits  are  God's  gifts. — 
Christ  the  Prince  of  peace  among  His  people. 

Starke  : — Osiander  : — Ministers  in  the  Church 
have  their  own  failings. — Take  good  heed  how  thou 
prayest. — We  should  never  look  at  anything  high  for 
ourselves. — Quesnel  : — Ambition  is  blind,  and  often 

*  [The  author  here  travels  out  of  the  record.    There  is 
not  the  slightest  allusion  to  Peter  in  the  narrative. — Ed.'\ 


knows  not  what  it  wants. — Osiander  : — The  cup  of 
affliction  is  bitter  enough  to  the  flesh,  but  it  is  ex- 
ceeding salutary.  Take  it  in  full  confidence,  and  it 
will  serve  to  the  healing  of  the  soul. — Christ  does 
not  say  that  He  could  not  give  the  heavenly  glory, 
but  that  He  could  not  give  it  to  any  but  those  for 
whom  it  was  prepared,  2  Tim.  ii.  11,  12. — We  must 
not  trouble  ourselves  as  to  the  place  which  we  shall 
occupy  in  heaven,  but  see  to  it  that  we  get  there. — 
Hedinger  : — Christ  does  not  disparage  or  overturn 
dignities,  but  their  pride  and  vanity. —  Variety  of 
gifts  in  the  Church :  these  should  not  exalt  them- 
selves, those  should  not  envy,  Rom.  xii.  3  ;  1  Cor.  xii. 
15 ;  Jas.  i.  10. —  In  the  kingdoms  of  the  world,  a 
man  is  called  great  when  he  rules ;  in  the  kingdom 
of  grace,  when  he  serves  many. — Luther  : — There 
is  nothing  which  more  adorns  and  dignifies  the  office 
of  a  true  servant  of  Christ  than  genuine  humility 
and  simplicity. — Braune  : — There  is  ever  a  widening 
interval  between  seekmg  the  applause  of  others  and 
the  cause  itself  (at  first,  he  remarks,  they  coalesce, 
or  are  much  more  concurrent).^ — In  the  result,  the 
ambitious  man  forgets  the  cause  itself,  and  displays 
his  own  gifts  and  powers ;  from  one  false  step  he 
then  proceeds  to  another.  — If  in  their  (Zebedee's 
sons')  love  to  the  Lord  there  was  an  admixture  of 
ambition,  this  would  tend  to  make  then-  love  impure : 
the  kingdom  of  love  could  not  and  must  not  tolerate 
such  a  blending. — The  displeasure  of  the  ten  was  a 
proof  that  they  were  affected  by  the  same  fault. — 
The  promises  of  Christ,  Rev.  ii.  10,  28;  iii.  21. 

Sciileiermacher  : — Love  to  Christ  is  the  measure 
for  all  the  actions  of  men  in  His  Church. — Brieger  : 
— The  kingdom  of  Christ  is  a  kingdom  of  the  cross. 
— Love  teaches  us  to  serve. — His  serving  should  en- 
dear our  service. — Bauer: — The  whole  fife  of  the 
Son  of  Man  was  humble  service. 


2.   The  Passing  through  Jericho.     Vers.  46-52. 
(Parallels :  Matt.  sx.  29-34 ;  Luke  sviii.  35-43 ;  xix.  1-28,) 

46  And  tliey  came  to  Jericho:  and  as  he  went  out  of  Jericho  with  his  disciples,  and  a 
great  number  of  people,  blind  Bartimeus,  the '  son  of  Timeus,  sat  by  the  highway-side 

47  begging.     And  when  he  heard  that  it  was  Jesus  of  Nazareth,^  he  began  to  cry  out,  and 

48  say,  Jesus,  thou  son  of  David,  have  mercy  on  me.  And  many  charged  him  that  he 
should  hold  his  peace :   but  he  cried  the  more  a  great  deal,  Thou  son  of  David,  have 

49  mercy  on  me.     And  Jesus  stood  still,  and  commanded  him  to  be  called:^  and  tliey  call 

50  the  blind  man,  saying  unto  him,  Be  of  good  comfort,  rise;  he  calleth  thee.     And  he, 

51  casting  away  his  garment,  rose,*  and  came  to  Jesus.  And  Jesus  answered  and  said 
unto  him,  What  wilt  thou  that  I  should  do  unto  thee?     The  blind  man  said  unto  him, 

52  Lord,  that  I  might  receive  my  sight.  And  Jesus  said  unto  him,  Go  thy  way;  thy  faith 
hath  made  thee  whole.  And  immediately  he  received  his  sight,  and  followed  Jesus*  in 
the  way, 

1  Vcr.  46. — We  read,  vrith  A.  and  Recepla,  vio's  mthout  the  Article,  and  6  rw^Ads  with  tlie  Article.  [Lachmann, 
Tischendorf,  and  Meyer,  followins  B.,  D.,  Li.,  A.,  omit  it.l  So  also  npoa-aniav,  although  important  C'odd.,  including  B., 
L.,  A.,  Tischendorf,  and  Meyer,  read  irpoo-airr)?.     See  the  Notes. 

'^  Ver.  47. — Na^apTjra;,  Lachmann,  Tischendorf,  Meyer. 

5  Ver.  49. — Etn-ef  •  (\>uivr\(jaTe  avTov  :  B.,  C,  L.,  A.,  Tischendorf,  Meyer. 

*  Ver.  50.— Instead  of  ivacrTa?,  Lachmann  and  Tischendorf  read  iiva■^Tr)^<ra.i,  after  B.,  L,,  D.,  A.,  Vulgate,  &c. 

*  Ver.  52. — Autw  instead  of  tu)  'Itjo-oC. 


108 


THE  GOSPEL  ACCORDING  TO  MARK. 


EXEGETICAL  AND  CEITICAX. 

See  on  the  parallels  in  Matthew  and  Ijake. — From 
Ephraim  and  the  desert,  Jesus,  with  the  Twelve  and 
His  trusted  Galilasan  dependents — who  had  joined 
Him  at  this  point  or  before — turned  to  Jericho,  where 
He  united  His  company  with  that  of  the  great  Gali- 
laean-Percean  band  going  up  to  the  feast,  which  had 
come  from  Perasa  over  the  Jordan.     Upon  the  ques- 
tion of  time,  and  Jericho  itself,  and  the  difference 
among  the  Synoptists  in  regard  to  the  healing  of  the 
blind,  coasult  the  notes  upon  Matthew.     Like  that 
Evangelist,  Mark  passes  over  the  narrative  of  Zac- 
chseus,  and  gives  instead  all  the  mo!'e  exact  account 
of  the  healing  of  the  blind  man.     The  fundamental 
idea   of   Luke's   Gospel  demanded  that    the   favor 
shown  to  the  rich  pubUcan  should  not  be  omitted. 
Matthew  and  Mark  are  so  intent  upon  depicting  the 
great  procession  to  the  feast  in  its  unity,  that  they 
cannot  linger  upon  another  episode,  such  as  that  of 
Zacchasus,  in  addition  to  the  heahng  of  the  blind 
man.    Matthew,  indeed,  might  hesitate  through  mod- 
esty to  record  prominently  so  many  instances  of  fa- 
vor shown  to  the  publicans ;  and  Mark  would  probably 
prefer  to  omit  a  new  remembrancer  of  the  embittered 
hatred  which  subsisted  between  the  Jews  and  the 
Romans — writing  as  he  did  so  much  for  Roman  Chris- 
tians.    Moreover,  the  occurrence  with  Zacchseus  was 
not  properly  a  miraculous  history,  such  as  both  these 
Evangelists  mainly  record  at  this  time. — Now,  while 
Matthew  gives  an  account  merely  of  the  departure 
from  Jericho,  Mark  mentions  also  the  entrance.     In 
his  account  of  the  departure,  he  describes  the  great 
numbers   that  accompanied  Jesus,  and  records   the 
full  name  of  the  blind  man,  Bartimceus,  the  son  of 
Timaeus.     Luke  joins  him  in  saying  that  this  man 
was  a  beggar.     Mark,  again,  has  the   specific  note 
that  he,  Bartimajus,  began  to  cry  aloud.     The  words 
,  of  the  people  to  the  Wind  man,  "  Be  of  good  cour- 
age, rise;    He  calleth  thee"— the  conduct  of  Barti- 
maeus  generally,  and  his  casting  away  liis  garment, 
and  standing  up,  and  coming — are  all  characteristic 
touches  of  painting  which  Mark  alone  gives.     Only 
Matthew  records  the  compassion  of  Jesus,  and  tlie 
fi.\ing  His   eyes   upon   the   man.     Mark  also    omits 
"  Receive  thy  sight."     The  word  of  heahng  is  con- 
densed, and  the  conclusion  is  briefer  than  Luke's, 
touching  only  tlie  main  points. 

Ver.  46.  Bartimasus,— The  patronymic  iXIilJ  ^3 
is  made  into  a  proper  name  (after  the  analogy  of 
Bartholomew  and  others) ;  as  it  is  explained  by  the 
additional  clause,  "  son  of  Timaeus."  This  last  seems 
to  place  Timjeus  among  the  number  of  well-known 
Chrisrfans.  Meyer :  Probably  a  Christian  who  after- 
wards attained  distinction.  And  this  might  be  true, 
notwithstanding  the  fact  that  lie  had  allowed  his  son, 
a  blind  man,  to  beg  on  the  highway.  But,  if  we 
read  with  Codex  A.  and  the  Text.  Rec..,  "  a  son  of  Ti- 
masus,  Bartimajus  the  blind  man,  sat  and  begged,"  it 
is  plain  that  this  is  an  account  of  him  more  precise 
and  consistently  carried  out,  which  however  seemed 
too  full  and  specific  to  most  copyists.  According  to 
it,  Bartimajus,  the  blind  man,  was  himself  a  person- 
age well  known  to  Christians  as  a  monument  of  the 
Lord's  miracle,  as  was  probably  also  Simon  the 
Leper;  and  the  designation  "a  son  of  Timaeus" 
would  distinguish  him,  not  merely  from  the  father, 
but  also  from  other  sons. 

Ver.  47.  And  when  he  heard.— He  therefore 
believed  that  Jesus  of  Nazareth  was  the  son  of  Da- 


vid, that  is,  the  expected  Messiah.  He  thus  borfi 
testimony  to  the  widely-scattered  seed  of  faith,  andii 
especially  to  the  renewed  stimulus  given  to  the  Re- 
deemer's cause,  since  the  beginning  of  the  festal  jour-i 
ney,  amongst  the  masses.  But  the  blind  man  might 
also  have  heard  on  his  hill-top  of  the  recent  resurrec- 
tion of  Lazarus,  which  took  place  in  his  own  nei"-h- 
borhood ;  and  this  might  have  been  matter  of  many 
silent  night-ponderiugs  in  his  bUndness. 

Ver.  49.  And  Jesus  stood  still. — We  now 
have  reached  the  great  crisis.  He  now  hears  the 
loud  cry  of  the  people — Messiah  !  See  on  the  paralJ 
lei  of  Matthew. — Be  of  good  comfort. — Meyer : 
Bdpa-ei,  ^yeipe,  (^to^/e?  ere :  most  affecting  asyndeton. 

Ver.  51.  Rabboni,  iS^lSn,  my  Master.— If  the 
Yod  is  taken  paragogically,  it  means  merely  "  mas- 
ter "  (see  Meyer) ;  but  even  then  it  has  so  emphatic 
a  sense  as  to  be  almost  equal  in  personal  reverence. 
Bartima3us  adhered  from  that  time  to  the  Lord.  He 
followed  Him,  praising  God,  Luke  says ;  he  followed 
Him  in  the  way,  in  the  procession,  says  Mark.  He 
immediately  joined  the  festal  company  of  Jesus'  tri- 
umph. It  was,  indeed,  the  triumphal  procession  of 
the  Prophet,  and  not  yet  that  of  the  High  Priest : 
this  is  formed  by  the  living  Church,  even  as  the 
risen  saints  will  be  the  triumphal  procession  of  the 
King. 

DOCTRINAL  AND  ETHICAL. 

1 .  See  on  Matthew  and  the  previous  notes. 

2.  The  contrast  in  the  sentiments  of  the  people 
round  Christ:  type  of  the  contrast  between  the 
hierarchical  and  the  evangehcal  Church.  In  the 
former,  the  poor  and  wretched  are  threatened,  and 
bidden  to  keep  silence,  when  they  cry  directly  to 
Christ;  in  the  latter  it  is,  "Be  of  good  comfort, 
rise ;  He  calleth  thee."  It  was  natural  that  those 
who  surrounded  Christ  should  be  led,  by  the  thought 
that  His  kingdom  was  beginning,  into  conventional 
notions  as  to  the  value  of  courtly  customs  and  hie- 
rarchical order ;  but  it  was  also  natural  that  the 
mercy  of  our  Lord  towards  the  wretched  should  scat- 
ter all  such  mists. 

3.  The  casting  his  garment  away  was  an  expres- 
sion of  joyous  boldness  and  zealous  haste,  and  a  re- 
moval of  all  impediments. 

4.  Mark  intimates  the  dignity  of  the  crisis  in 
which  the  Lord  now  stands,  by  the  circumstance 
that  He  heals  the  blind  man  simply  by  words :  "  Go 
thy  way,  thy  faith,"  etc.  We  know  "from  Matthew 
how  they  ai'c  to  be  explained  in  detail ;  nevertheless, 
it  is  observable  that  Mark,  who  earlier  records  the 
sighing,  the  anointing  with  spittle,  etc.,  introduces 
here  so  few  intervening  circumstances. 

5.  The  Lord  declared,  by  act  and  deed,  that  He 
would  have  no  courtly  state  in  His  kingdom,  no  in- 
termediate personages  between  Him  and  His  de- 
pendents ;  that  He  "was  come,  not  to  rule,  but  to 
minister.  And,  so  far  as  this  goes,  our  history  is  an 
acted  illustration  of  the  former  section. 


nOMILETICAL  AND  PRACTICAL. 

See  on  Matthew. — The  beginning  of  the  proces- 
sion of  Christ  was  the  opening  of  blind  eyes. — Light 
must  be  diffused  in  the  world. — The  fame  of  Barti- 
macus  the  best  fame  for  all  men;  the  best  reputation 
for  all  Christians.  (He  was  a  bhnd  man,  a  beggar; 
he  believed  and  importuned ;  the  Lord  took  pity  upon 


CHAP.  XI.  1-11. 


109 


lim,  and  healed  him.) — With  the  name  of  Christ  the 
lames  of  those  whom  He  saved  are  immortalized. — 
The  most  beautiful  homage  with  which  Christ  was 
mblicly  hailed  as  Messiah  :  Have  mercy  on  me  ! — It 
3  a  pitiable  thing  when  the  cry,  "  Lord,  have  pity  on 
Qe  "  (the  Kvpif  eXfTjaov,  to  wit),  becomes  a  dead  for- 
aula  in  our  poor  Christendom. — How  Jesus  can  trans- 
orm  the  harsh  threateners  of  the  wretched  into  com- 
lassionate  comforters  and  helpers. — The  three  words 
f  true  Christian  sympathy  and  help  for  the  wretched : 
{e  of  good  comfort,  rise  ;  He  calleth  thee. — Through 
Itie  compassion  of  Jesus  and  nearness  to  Him,  one  is 
lught  to  preach  the  Gospel  even  unconsciously. — 
[ow  the  helping  "  Go  thy  way  "  of  the  Lord  to  Bar- 
mjeus  and  others  becomes  a  glorious  and  encouraj*- 
ig  announcement,  "  Come  unto  Me." — All  the  un- 
alled  ceremonialists  in  tlie  royal  procession  of  Christ 
re  unable  to  suppress  the  cry  of  faith  sent  forth  to 
[im.— The  ear  of  the  King  detects  the  lamenting 
?j  of  the  blind  beggar  through  all  the  tumult  of  the 
:owd. — Thus  the  royal  procession  is  magniticd  by 
le  cry  of  misery.— A  blind  beggar  can  arrest  the 
)urse  of  it ;  a  blind  beggar,  turned  into  a  seeing 
isciple,  can  advance  it  and  add  to  its  dignity. — The 
ue  petitioners  of  God  throw  away  for  ever  the  beg- 
ir's  array. — Mendicancy  appears  or  vanishes  as  men 
•e  guided  :   1.  It  appears  in  the  ancient  priestly  and 


sion. — Cramer  : — It  would  be  a  sore  thing  if  the 
good  God  were  as  easily  wearied  as  men  are  with  our 
praying  and  beseeching.— Qcesnel  :— We  should  let 
no  opportunity  pass  of  getting  good  either  to  body 
or  soul,  for  such  opportunities  do  not  always  return. 
— Hedinger  : — In  prayer  we  should  let  nothing  in- 
terrupt or  divert  us. — The  simplicity  of  faith  in  pray- 
er holds  fast  and  holds  out. — Luther  : — God's  call 
is  even  in  spiritual  things  the  beginning  of  actual 
cure. — He  who  truly  wants  salvation  must  disencum- 
ber himself  of  all  embarrassments  and  come  to  Christ. 
— Hedinger: — He  who  would  see,  must  acknowl- 
edge his  blindness. — Luther  : — Faith  is  counted  of 
such  high  dignity  that  salvation  is  ascribed  to  it,  al- 
though the  work  of  God. — Hedinger  :— Christ  is  our 
Physician  and  our  Light.— Faith  is  the  best  of  all 
medicine. — Canstein  : — Those  who  receive  gifts  fol- 
low their  benefactors.  Ought  we  not  then  to  follow 
Christ? — He  is  indeed  our  greatest  Benefactor. — 
RiEGER'  (with  reference  to  those  who  murmured) : — 
Those  who  stand  around  are  often  unaware  how  much 
harm  they  may  do  by  light  words,  and  how  easily  a 
tender  germ  is  trodden  down  and  ruined.— The  in- 
ward earnestness  of  the  blind  man  broke  through 
everything.  Happy  he  who  lets  himself  be  restrained 
from  faith  and  the  cry  of  faith  by  nothing  under  the 
sun.— Things  are  continually  occurring  which  might 


lyal  states  of  this  world  ;   2.  it  vanishes  in  the  king- 1  have  a  tendency  to  turn  us"  in  part  or  wholly  away 
)m  of  Christ.     Comparewith  this  passage  John  ix.  '  from  Christ.     What  then  ?     So  much  the  more  does 


;  Acts  iii.  2  ;  iv.  34. — Men  may  a"t  first^  hinder  the 
!ginnings  of  Christianity,  and  then  agree  afterwards 

further  it  prematurely  and  rashly.    (The  first  three 
nturies,  and  the  three  following,  are  examples.) 

Starke  : — Luther  : — Blindness  and  poverty  cause^ 
double  distress  :    so  it  is  in  spiritual  matters,  when' 
>th  are  rightly  felt  and  mourned  oveiii— Canstein  : 
■The  preaching  of  the  Gospel  is  a  perpetual  an- 
luncement  that  Jesus  is  near ;  and  we  should,  know- 
5  our  misery,  incessantly  and  confidently  cry  aloud 

Him  for  His  mercy. — Luther  : — Sufferers  often- 
nes  meet  with  scanty  sympathy  and  poor  mterces- 


the  blind  cry  out,  and  faith  believe  ;  and  the  more  it 
is  hindered,  the  more  it  is  helped. — The  Lord  was 
not  always  so  willing  to  be  followed  by  those  who 
were  healed  ;  but  in  this  last  journey  to  Jerusalem 
an  exception  was  admitted.  Envy  was  not  now  to 
be  excited  ;  it  had  reached  its  highest  pomt.  Praise, 
on  the  other  hand,  was  now,  by  all  the  wonderful 
works  of  God,  to  demonstrate  its  power  against 
"  the  enemy  and  the  avenger." — Gossner  : — The 
blind  man  runs  to  Jesus  without  seeing  Him;  so 
must  we  hasten  to  Him  in  faith,  though  we  see  Him 
not. 


3.   The  Triumphal  Entrance  of  Jesus  into  Jerusalem.     Ch.  XL  1-11. 
(Parallels :  Matt.  xxi.  1-17  ;  Liike  xis.  29^6 ;  John  sii.  12-29.) 

And  when  they  came  nigh  to  Jerusalem,  unto  Bethphage  and  Bethany,  at  the 
Mount  of  OUves,  he  sendeth  forth  two  of  his  disciples,  And  saith  unto  them,  Go  your 
way  into  the  village  over  against  you :  and  as  soon  as  ye  be  entered  into  it,  ye  shall 
find  a  colt  tied,  whereon  never'  man  sat;  loose  him,  and  bring  him.  And  if  any  man 
say  unto  you,  Why  do  ye  this?  say  ye  that  the  Lord  hath  need  of  him;  and  straight- 
way he  will  send^  him  hither.  And  they  went  their  way,  and  found  the  colt  tied  by 
the  door  without,  in  a  place  where  two  ways  met ;  and  they  loose  him.  And  certain 
of  them  that  stood  there  said  unto  them,  What  do  ye,  loosing  the  colt?  And  they 
said  unto  them  even ^  as  Jesus  had  commanded:  and  they  let  them  go.  And  they 
brought*  the  colt  to  Jesus,  and  cast  their  garments  on  him;  and  he  sat  upon  him. 
And  many  spread  their  garments  in  the  way ;  and  others  cut  down  branches  off  the 
trees,^  and  strewed  them  in  the  way.  And  they  that  went  before,  and  they  that  fol- 
lowed, cried,  saying,*  Hosanna ;  Blessed  is  he  that  cometh  in  the  name  of  the  Lord  : 
Blessed  he  the  kingdom  of  our  fathe>  David,  that  cometh  in  the  name  of  the  Lord  : '' 
Hosanna  in  the  highest.  And  Jesus*  entered  into  Jerusalem,  and  into  the  temple:  and 
when  he  had  looked  round  about  upon  all  things,  and  now  the  even-tide  was  come,  he 
went  out  unto  Bethany  with  the  twelve. 


THE  GOSPEL  ACCORDING  TO  MARK. 


110 

1  Ver.  2.— Laohmann  reads  ovSeU  oun-o),  after  B.,  Origen,  aBd  others.  [A.  reads  ouSels  Triin-ore.]  Tischendorf  and 
Mpvpr   after  B..  C  li,  A.  read  Aucrare  auTOi' Kal  (^c'pere.  ,     -  ,,  -  ., 

•'2  Ver  3  —In  several  Codd.,  B.,  C  *,  D.,  1..,  A.,  &c.,  stands  ttolXiv.    Thus  the  clause  is  made  part  of  the  answer  of  th^ 

disciples :' The  Lord  will  use  the  colt  and  send  it  hack  again.— Probably  this  was  designed  to  soften  the  seeming  violence 

of  the  transaction.     [Elzevir  and  Fritzsche  read  dTroffreAei.]  ,.        .t^^t-.tt-  r,,-!^, 

i  VerTe.-liaeiiS  elTrei-  corresponding  to  the  preceding  unov,  accordmg  to  B.,  C,  L.,  A.,  Lachmann,  Tisohendorf, 

^     *^4  Ver  l.—B.,  L.,  A.,  Origen,  Tischendorf,  Meyer,  read  (jt^povcriv  instead  of  ifiyayov.    'En-i^iAAouo-tv,  emphatic  Present, 
fB    C    d',  L,  a!,  Vulgate,  Griesbach,  FritzBche,  Lachmann,  Tischendorf,  Meyer].  _  ,      .     ,     .     .        ,      ^  ■     ., 

''  5  Ver  8  — Tischendorf's  reading  (recommended  by  Meyer),  aAAoi  Se  o•Tl^<i5a;,  Kotpavre^  ex  twv  avpwv,  is  not  suthciently 
supported.  '['KypC^v  is  found  in  B.,  C,  L.,  A.,  Syriac  (margin) ;  Fritzsche,  Lachmann,  Tisohendorf,  and  Meyer  regard  an- 
Pa5a5  as  the  correct  foim  J    ^^  ^^^^^      j„  -^  ^  C.,  L.,  A.,  [Tischendorf;  bracketed  by  Griesbach,  Laclmann].   . 

'  Ver  10  —The  reading,  iv  hv6ua.ri  Kvpiov.  has  some  important  Codd.  against  it,  but  A.  and  others  sustain  it.  It  was 
probably  corrected  as  being  difficult;  but  the  difficulty  is  obviated  if  we  regard  the  expression  "kingdom"  (poetically 
brief,  without  the  Article)  as  repeated  in  thought.     [Meyer  rejects  it.]  .    ,     ,    ^  .^     ^     _     ,  m-    -u      i    <•  •»«■         1 

0  VerT  ll.-'O  -IritroDs  is  an  explanatory  addition.    [Rejected  by  Griesbach,  Fntzsche,  Lachmann,  Tischendorf,  Meyer.] 

Bethany.  The  intermediate  stations  are  measured 
from  Jerusalem,  the  goal ;  consequently,  Bethj^hage 
comes  first,  and  then  Bethany,  for  they  proceed  from 
Bethany  over  Bethphage  to  the  city.  But  how  is  it 
we  read  toivards  Bethany,  when  the  departure  was 
from  that  place  ?  First,  we  must  bear  in  mind  that 
the  Sunday  procession  from  Bethany  is  blended  into 
unity  with  the  Friday  procession  from  Jericho.  Thus 
the  passage  means,  that  Jesus  sent  His  discij^les 
forth  at  once  from  Bethany.  Moreover,  it  may  be 
assumed  that  the  Bethany  of  that  time  stretched 
wide  into  the  country  around,  and  that  Jesus  had 
found  a  lodgment  in  its  eastern  outskirts.  The  dis- 
trict of  Bethany  reached  as  far  as  to  join  the  district 
of  Bethphage.  But  Bethany  they  had  not  yet  arrived 
at :  the  colt  was  sent  for  from  thence.  Concerulug 
Jerusalem,  Bethany,  Bethphage,  see  on  Ilatthcw. 
Concernmg  the  Mount  of  Olives,  comp.  Winer  and 
the  travellers. 

Ver.  2.  Whereon  never  man  sat. — So  also 
Luke.  This  circumstance  is  wanting  in  Matthew, 
but  perfectly  agrees  with  his  account  of  the  mother- 
ass.  The  foal  had  up  to  this  time  run  with  its 
mother.  Meyer  discerns  in  this  notice  "  an  append- 
age of  reflective  tradition,  based  on  the  sacred  char- 
acteristic of  the  animal  (for  unused  animals  were  put 
to  sacred  purposes.  Num.  xix.  2 ;  Deut.  xxi.  3 ;  1 
Sam.  vi.  7)." — Matthew  did  not  note  the  circum- 
stance, because  it  was  self-understood  that  the  foal 
was  not  yet  used,  so  long  as  it  was  a  foal  running 
with  the  mother.     See  the  notes  on  Matthew. 

Ver.  '6.  And  if  any  man  say  unto  you.— 
That  this  significant  interchange  of  sayings  imphes 
previous  acquaintance  and  private  watchwords,  is 
proved  by  the  use  of  the  eiVeZj/  m  Mark,  aud  in  Luke 
of  the  emphatic  ourais  dpure.  So  is  it  with  the  or- 
dering of  the  Passover-feast  by  such  a  particular 
one  :  fXirare  avriS.  Luke  has  the  equivalent  epeire, 
with  the  addition,  \e7f'  "■"'  °  StSdcTKaAos. 

Ver.  4.  Without,  in  a  place  where  two  ways 
met. — Tlic  6.tx(poSov  means  primarily  a  way  encom- 
passing a  block  of  houses ;  then  the  street,  and  even 
a  quarter  of  the  town.  The  animal  being  fastened 
to  the  door  points  to  the  open  space  before  the 
house. 

Ver.  8.  Branches. — The  word  o-roi/SaSes  is  an 
error  of  the  transcriber  ;  the  Codd.  B.  D.,  and  others, 
read  ffTi^dSei.  The  aTL^ds  is  a  scattering  of  straw, 
reed,  branches,  or  twigs.  The  plural  and  the  cutting 
down  point  to  branches  of  trees.  According  to  John 
xii.  13,  palm-leaves  were  strewed  (as  the  symbol  of 
peace). 

Ver.  10.  The  kingdom  of  our  father  David. 
— That  is,  the  kingdom  of  the  Messiah  as  the  spiritual 
restoration  of  the  kingdom  of  David,  which  had  be- 
come, for  the  Jew,  a  type  of  the  Messianic  kingdom, 
as  David  was  a  type  of  the  Messiah.     "  The  Messiah 


EXEGETICAL  AND  CRITICAL. 

See  on  the  parallels  in  Matthew  and  Luke.— 
The  Evangelist  translates  us  at  once  into  Palm- 
Sunday,  as  to  time  ;  and,  as  to  place,  into  the  region 
between  Bethany  and  the  Mount  of  Olives.  The  de- 
parture from  Jericho  took  place  on  the  Friday  before 
the  Passion-Week  :  it  was  the  custom  to  spend  the 
night  in  the  district  of  the  Mount  of  Olives,  and  to 
keep  the  Sabbath  there.  Lr  Bethany,  on  the  even- 
ing of  Saturday,  the  meal  took  place  in  the  house  of 
Simon  the  Leper.  On  Sunday  mormug  the  journey 
from  Bethany  was  continued.  Now,  in  the  accounts 
of  the  S}Tioptists,  the  beginning  and  the  continuatioii 
of  the  festal  journey  are  combined  in  one,  because  it 
is  their  olyect  to  describe  the  important  pahn-pro- 
cession  at  once  as  a  whole.  Luke,  indeed,  informs 
us  of  the  delay  of  the  journey  on  Friday  in  Jericho, 
that  is,  through  the  Lord's  entrance  into  the  house 
of  Zacchfeus  ;  and  he  adds  the  delivery  of  a  parable 
which  is  connected  with  that  entrance,  and  with  the 
expectation  of  the  people  that  He  would  at  once 
found  the  Messianic  kingdom  in  Jerusalem.  But  it  is 
John  alone  who  tells  us  that  the  tarrying  in  Bethany 
occupied  an  interval ;  and  to  him  also  we  owe  the 
most  particular  explanation  of  the  procession,  in  the 
passage,  ch.  xii.  12-29.  What  is  peculiar  to  Mark 
is  this,  that  he  places  us  by  his  minute  specialities 
in  the  very  midst  of  the  scene.  He  writes  in  the 
present  tense :  "  They  come  nigh ;  He  sendeth." 
The  sending  of  the  two  he  relates  somewhat  more 
circumstantially ;  while,  with  Luke,  he  omits  the 
mention  of  the  older  ass,  and  does  not  join  Matthew 
and  John  in  their  allusion  to  Zech.  ix.  9.  He  alone 
marks  the  fact,  that  the  colt  stood  tied  by  the  door 
of  a  house  in  a  place  where  two  ways  met ;  and  he 
also  gives  most  vividly  the  particulars  connected 
with  the  loosing  of  the  ass.  Then  he  again  gives 
his  record  in  the  present  tense :  They  bring  the  foal ; 
they  lay  their  gannents  thereon.  In  his  description 
of  the  strewing  of  branches  and  garments  in  the  way, 
as  well  as  of  the  Hosanna,  he  agrees  now  with  Mat- 
thew and  now  with  Luke;  yet  he  alone  has  the 
(TToijSaoer,  and  the  greeting  to  the  kingdom  of  the 
Messiah,  as  well  as  to  the  King.  Several  traits 
which  are  ibund  in  Matthew,  Luke,  and  John,  he 
omits.  Earnest  and  powerful  is  the  final  narrative. 
Jesus  comes  into  the  city,  into  the  temple  ;  takes  all 
into  His  eye  with  silent,  searching  glance,  and  returns 
back  to  Bethany  in  the  evening  with  the  Twelve. 
For  this  distinction  between  the  day  of  the  entrance 
and  the  day  of  the  cleansing  of  the  temple,  we  are  in- 
debted to  Mark  alone. 

Ver.  1.  Unto  Bethphage  and  Bethany.— 
They  are  approaching  Jerusalem  ;  and  the  approach 
is  so  ordered,  that  they  arrive   at  Bethphage   and 


CHAP.  XI.  1-11. 


Ill 


Himself  was  also  called  David,  among  the  Rabbis 
(ScHOTTGEN,  HoT.  11.)."     (Meyer.) 

Ver.  11.  He  ■went  out  unto  Bethany. — Mey- 
er insists  on  it  that  there  is  here  a  discrepancy  with 
Matthew.  It  is  a  discrepancy  when  the  definite  is 
opposed  to  the  definite ;  but  not  when  the  definite  is 
opposed  to  the  indefinite.  This  well-foimded  canon 
of  hermeneutics  would  demohsh  many  of  the  discrep- 
ancies pointed  out  by  school  criticism.  Matthew 
and  Luke  wrote  no  diaries.  There  is  no  difference 
here,  any  more  than  the  blending  of  the  parts  of  the 
palm-procession  into  the  journey  of  one  day  makes 
the  Synoptists  and  John  disagree.  Matthew  and 
Luke  connect  the  cleansing  of  the  temple  with  the 
import  of  the  palm  entry ;  but  this  Mark  does  not. 
Christ,  according  to  his  account,  takes  a  general  sur- 
vey, which  in  its  silent  observation  betokened  the 
cleansing  which  would  take  place  on  the  morrow. 


DOCTRINAIi  KKD  ETHICAIi. 

1.  See  on  Matthew  and  Luke. 

2.  The  expectation  of  the  Messiah  was  the  expec- 
tation of  His  kingdom  ;  hence  the  salutation  of  the 
Messiah  was  the  salutation  of  His  kingdom.  Christ 
and  His  kingdom  are  not  to  be  separated  ;  but  the 
kingdom  of  His  cross  and  the  kingdom  of  His  glory 
are  to  be  distinguished,  even  as  the  glorified  Christ 
is  distinguished  from  the  Christ  in  the  form  of  a  ser- 
vant. Of  this  gulf  between  the  kingdom  here  and 
the  kingdom  there,  most  of  the  jubilants  had  no  idea ; 
many  rose  not  beyond  it,  but  plunged  below. 

3.  The  Mount  of  Olives  a  symbol. 

4.  The  palm-procession  in  Mark  is  brief,  earnest, 
sublime.  A  swift  progress  to  the  city,  and  to  the 
temple  ;  ending  in  a  wide  and  silent  inspection  of  the 
temple  until  evening. 


HOMlLETlCAIi  AND  PRACTICAIi. 

See  on  Matthew.,  and  the  preceding  reflections. — 
Christ's  goal  in  His  royal  procession  :  to  the  temple. 
— The  significance  of  Christ's  coming  to  the  temple : 
1.  The  types  and  promises,  Exod.  xl.  34;  1  Kings 
viii. ;  2  Chron.  v. ;  Isa.  11. ;  Ixvi.  20  ;  Ezek.  xliii. ; 
Hagg.  ii.  3, 9 ;  Zech.  xiv.  20  ;  Mai.  ill.  1.  2.  The  his- 
torical visits  paid  to  it :  the  child  Jesus  in  the  tem- 
ple, the  visit  when  twelve  years  old,  the  feasts,  Jesus 
as  the  public  Messiah  in  the  temple,  the  Pentecost, 
the  bui-ning  of  the  temple  in  a.  d.  70.  8.  The  spirit- 
ual visitations  of  the  temple. — The  history  of  the 
temple  the  history  of  the  world  ;  the  history  of  the 
temple  the  history  of  the  kingdom  of  God. — The 
palm-entry  into  the  temple,  according  to  its  external 
and  its  internal  form :  1.  The  great  procession  to  the 
great  cathedral ;  2.  Christ  the  judged,  and  Christ 
the  Judge,  conducted  by  a  wretched  people  to  the 
deserted  house  of  God. — Christ  comes  to  the  temple, 
1.  from  Galilee  with  the  ecclesiastical  devout,  2.  from 
Jericho  with  the  enthusiasts,  3.  from  Bethany  with 
His  friends  and  servants,  4.  from  the  Mount  of  Olives 
alone  with  His  Holy  Spirit. — Christ  in  the  temple  as 
the  Jesus  of  twelve  years,  and  as  the  openly-pro- 
claimed Messiah. — Christ  in  the  beautiful  new-built 
temple  ;  or,  the  difference  between  an  assthetic  and 
a  spiritual  inspection  of  the  temple. — The  fearfully 
silent  glance  of  Christ  in  the  temple  until  evening. — 
The  Lord's  visitation  of  His  churches :  1.  He  knows 
and  sees  all ;   2.  He  sees  and  looks  through  all ;   3. 


He  looks  through  all,  and  keeps  silence  ;  4.  He  keeps 
silence,  thinking  upon  judgment  and  mercy. — Christ's 
entrance  and  exit  at  His  temple  visitation :  1.  The 
entrance  :  through  the  city  straight  to  the  temple ; 
2.  the  exit :  from  the  temple  to  Bethany. — The  pro- 
cession of  the  people  with  Christ  to  the  temple. 

Stakke  : — Thus  Jesus  comes  as  the  Lamb  of 
God,  and  places  Himself  on  the  altar  of  sacrifice. 
Certainly  this  was  not  the  act  of  a  mere  man,  thus 
joyfully  to  come,  to  give  Himself  up  to  His  enemies, 
and  go  to  confront  His  death. — Comp.  the  foal,  1 
Sam.  vi.  Y. — Canstein  : — The  Lord  needs  not  that 
we  should  give  Him  anything,  for  all  is  always  His ; 
yet  He  may  require  it  for  certain  purposes. — Qces- 
NEL  : — All  things  must  be  cast  under  the  feet  of  Je- 
sus.— Nova  Bihl.  Tub. : — Where  Jesus  is,  there  is 
life,  movement,  praise,  and  joy. — How  necessary  is 
the  visitation  of  the  churches ! — Hedinger  : — The 
eye  and  the  heart  may  well  take  pleasure,  as  in  na- 
ture, so  also  in  art,  her  copy.  (But  all  in  its  meas- 
ure and  in  its  time.) — Gerlach  : — (The  foal  never 
yet  used.)  This  trait  points  to  the  fact  that  Jesus 
made  His  entrance  as  Priest-King. — Braune  : — Be- 
lievers gladly  place  their  substance  at  the  feet  and 
disposal  of  Jesus,  their  Master. — In  the  way  of  obe- 
dience (which  the  disciples  followed),  light  always 
arises  upon  light. — The  Lord  now  came  upon  the 
animal  of  peace,  not  as  one  day  upon  the  great  white 
horse  to  judgment. — Thus  they  received  with  peace- 
ful joy  the  Prince  of  peace. — Every  festal  pilgrim 
was  received  with  the  "  Blessed  is  He  that  coraeth  in 
the  name  of  the  Lord ; "  but  the  greeting  befitted 
Him  in  a  pecuUar  and  higher  sense. 

Schleiermacher  : — We  must  confess  that,  though 
they  may  not  have  been  the  same  men  (who  first 
cried  Hosannah  !  then  Crucify 'Sim\-^Qt  that  it  was 
the  same  people. — The  oneness  and  interdependence 
of  the  people  makes  the  difference  of  the  individuals 
disappear. — We  camiot  help  regarding  this  gross  fick- 
leness and  instability  as  tlfe  proper  characteristic  of 
the  great  mass. — (Christ  keeping  silence  in  the  tem- 
ple till  even-tide.)  The  boundary  between  the  old  and 
the  new  covenant  came  nearer  and  nearer :  the  one 
was  to  find  its  end,  and  the  other  was  to  be  erected 
on  the  ruins  of  the  former. — What  thoughts  touch- 
ing the  past  must  have  arisen,  and  how  deep  must 
His  emotions  have  been,  in  the  consciousness  of  what 
He  came  to  do,  when  He  compared  the  magnificence 
and  glory  of  the  old  covenant  with  the  spiritual  fife 
of  the  new  covenant,  which,  far  removed  from  all 
outward  demonstration,  unseen  and  unpretending, 
was  creating  for  itself  its  own  form  in  sweet  and  gen- 
tle silence ;  when  He  compared  the  magnificence  and 
glory  of  the  external  temple  with  the  spiritual  temple 
built  of  Uving  stones,  in  which  His  spirit  should 
dwell,  and  where  should  be  established  for  ever  the 
worship  of  His  heavenly  Father  in  spirit  and  in 
truth  ! 

Brieger  : — The  devotion  of  the  garments  to  His 
service  intimates  something  extraordinary.  When 
Jehu  in  the  camp  was  to  be  proclaimed  as  king,  a 
throne  of  garments  was  erected  for  him.  This,  with 
the  sound  of  trumpets,  and  the  cry,  "  Jehu  is  king," 
made  up  the  homage  (2  Kings  ix.  13).  _  Here  we 
have  something  similar,  whereby  homage  is  done  to 
Jesus. — As  a  light  before  its  final  extinction  blazes 
up  once  more,  so  Israel  before  their  final  fall  lifted 
themselves  up  to  Jehovah  once  more.  But  as  at 
Sinai  they  were  put  to  shame  after  professing  obe- 
dience (Exod.  XX.  19),  through  making  the  golden 
calf,  so  here  they  are  put  to  more  wretched  shame, 


112 


THE  GOSPEL  ACCORDING  TO  MARK. 


by  so  soon  crying,  Crucify  Him  !  crucify  Him ! — 
Now  does  tlie  Father  set  His  Son  as  a  King  upon  His 
holy  hill  of  Zion,  Ps.  ii.  6. — Christ  was  a  King  from 
this  hour.  In  all  the  parables  from  this  point,  His 
own  Person  is  the  centre.     He  speaks  and  acts  as  a 


king.  (But  we  must  distinguish  between  the  time 
when  the  people  heralded  Him  as  king,  and  when 
God  lifted  Him  up  to  His  throne :  between  Palm 
Sunday  and  the  Resurrection  and  Ascension.) 


4.  The  Withered  Fig-tree,  and  the  House  of  Prayer  made  a  Den  of  Thieves.     The  Cleansing  of  the  Temple. 

Vers.  12-26. 

(Parallels  :  Matt.  xxi.  12-22  ;  liuke  six.  45,  46.) 

12  And    on    the    morrow,   when    they   were    come    from    Bethany,    he   was    hungry, 

13  And  seeing  a  fig-tree  afar  off,'  having  leaves,  he  came,  if  haply  he  might  find  anything 
thereon  :  and  when  he  came  to  it,  he  found  nothing  but  leaves  ;  for  the  time^  of  figs  was 

14  not  yet.     And  Jesus*  answered  and  said  unto  it.  No  man  eat  fruit  of  thee  hereafter  for 

15  ever.  And  his  disciples  heard  it.  And  they  come  to  Jerusalem:  and  Jesus  went  into 
the  temple,  and  began  to  cast  out  them  that  sold  and  bought  in  the  temple,  and  over- 

16  threw  the  tables  of  the  money-changers,  and  the  seats  of  them  that  sold  doves;  And 

17  would  not  suffer  that  any  man  should  carry  any  vessel  through  the  temple.  And  he 
taught,  saying  unto  them,*  Is  it  not  written.  My  house  shall  be  called  of  [by]  all  nations 

18  the  house  of  prayer?  but  ye  have  made  it  a  den  of  thieves.  And  the  scribes  and  chief 
priests  heard  it,  and  sought  how  they  might  destroy  him :   for  they  feared  him,  because 

19  all  'the  people  was  astonished  at  his  doctrine.     And  when  even  was  come,  he  went  out 

20  of  the  c\ij.     And  in  the  morning,  as  they  passed  by,^  they  saw  the  fig-tree  dried  up 

21  from  the  roots.     And  Peter,  calling  to  remembrance,  saith  unto  him,  Master,  behold, 

22  the  fig-tree  which  thou  cursedst  is  withered  away.     And  Jesus  answering,  saith  unto 

23  them,  Have  faith  in  God.  For®  verily  I  say  unto  you.  That  whosoever  shall  say  unto 
this  mountain,  Be  thou  removed,  and  be  thou  cast  into  the  sea ;  and  shall  not  doubt  in 
his  heart,  but  shall  believe  that  those  things  which  he  saith  shall  come  to  pass ;  he  shall 

24  have  whatsoever  he  saith.     Therefore  I  say  unto  you.  What  things  soever  ye  desire, 

25  when  ye  pray,'  believe  that  ye  receive  tliem^  and  ye  shall  have  tliem.  And  when  ye 
stand  praying,  forgive,  if  ye  have  ought  against  any ;  that  your  Father  also  which  is 

26  in  heaven  may  forgive  you  your  trespasses.'  But  if  ye  do  not  forgive,  neither  will  your 
Father  which  is  in  heaven  forgive  your  trespasses. 

1  Ver.  13.— [Griesbach,  Fritzsche,  Scholz,  Lachmaim,  Tischcndorf,  Meyer,  after  important  MSS.,  read  tktzo  before 

2  Ver.  13. — Lacbmann  reads  6  /caipos  with  the  Article,  following  Origen  and  several  Codd. ;  and  thus  the  true  meaning 
of  the  passage  becomes  more  definite. 

••  Ver.  14. — "O  'iTjcrofls  intei-polatod. 

■<  Ver.  17.— Kai  eAcyti/  outois,  according  to  C,  L.,  A.,  &c.  newotq/caTe,  B.,  L.,  A.,  Origen,  [Tischendorf,  Meyer,]  instead 
of  €7roi^(7aTe. 

^  Ver.  20. — The  order  of  B.,  C,  L.,  A.,  Lachmann,  and  Tischendorf  is  Trapan-opevdyot.  jrpwi'. 

*  Ver.  23. — The  yap  (for)  is  wanting  in  B.,  D.,  Lachmann,  Tischendorf.  The  additional  clause,  h  lav  ccttj;,  is  wanting 
in  B.,  C,  D.,  L.,  A.,  Tischendorf. 

'  Ver.  24. — Lachmann,  Tischendorf,  Meyer,  after  B.,  C,  L.,  A.,  read  TrpocrevxerOe  /cat  aircto-Se  :  a  more  comprehensive 
promise. 

»  Ver.  24.— Codd.  B.,  C,  L.,  A.,  read  IXaPere,  instead  of  Aajn^ai-eTe  :  accepted  by  Lachmann,  Tischendorf,  and  Meyer. 

5  Ver.  26. — This  verso  is  wanting  in  B.,  L.,  S.,  A.,  and  sonic  others.  Tischendorf  gives  it  up.  Lachmann  and  Meyer 
retain  it,  after  C.  and  others.    But  it  is  an  interpolation  which  some  MSS.,  after  ver.  26,  add  from  Matt.  vii.  7,  8. 

departure  from  the  temple,  ch.  xi.  20;  xiii.  37.  On 
Wednesday  Jesus  reinaincd  in  concealment,  as  we 
are  positively  assured  by  John  (ch.  xii.  37) ;  and 
probably  it  was  then  that  He  completed  His  dis- 
course of  the  last  things  by  adding  those  eschato- 
logical  parables  which  Matthew  communicates :  un- 
less we  may  assume  rather  that  they  were  uttered 
on  the  night  between  Tuesday  and  Wednesday  within 
the  circle  of  His  most  confidential  disciples.  The 
allusions  to  night  might  suit  such  a  view,  Matt.  xxiv. 
42,  43  ;  XXV.  0,  30.  The  silent  Wednesday  of  His 
concealment  was  then  devoted  to  the  preparation  of 
His  larger  body  of  disciples,  and  to  purposes  of  re- 
tired devotion. 

The  unity  of  this  section  lies  in  the  narrative  of 


EXEGETICAL  AND  CHITICAL. 

See  on  the  parallels  in  Matthew  and  Luke. — Not- 
withstanding Mark's  conciseness  in  his  record,  we 
can  yet  distinguisli  three  days  of  Jesus'  abode  in  the 
temple;  that  is,  of  the  Messianic  residence  there  of 
the  King.  Sunday  was  the  day  of  entrance  and 
looking  around,  eh.  xi.  1-11.  Monday  was  the  day 
on  which  the  tig-tree  was  cursed,  the  temple  was 
cleansed,  and  thos^e  festal  works  were  done  by  Jesus 
in  the  temple  which  filled  up  the  exasperation  of  His 
enemies,  vers.  12-19.  Then  Tuesday  was  the  day 
of  His  conflict  in  the  temple  with  all  the  assaults  of 
His  enemies  in  their  several  divisions,  and  of  His 


CHAP.  XI.  12-26. 


113 


the  fig-tree  cursed.  Mark  makes  it  the  starting- 
pomt  of  His  account  of  Jesus'  wonderful  works  in 
the  temple  during  Monday.  The  individual  partic- 
ulars of  these  festal  wonders  are  singled  out  promi- 
nently by  Matthew,  ch.  xxi.  12-15.  Therefore  he 
brings  into  this  second  day  the  cursing  of  the  fig- 
tree,  with  its  withering  up.  Luke  also  indicates  these 
festal  hours,  ch.  xix.  47,  48.  For  the  peculiar  sig- 
nificance of  the  facts  of  the  Greeks  earnestly  desiring 
to  see  Jesus,  and  the  discourse  which  that  occa- 
sioned, see  the  Notes  on  John  xii.  20-36.  But  the 
EvangeUst  Mark  takes  the  whole  day  into  his  view 
under  its  severe  aspect.  Hence  he  connects  all  this 
with  the  narrative  of  the  fig-tree ;  and  this  section 
embraces  the  time  from  Monday  morning  to  Tuesday 
morning.  Thus,  according  to  his  account,  the  curs- 
ing of  the  fig-tree  preceded  the  cleansing  of  the  tem- 
ple on  Monday  morning.  With  Matthew,  who  like- 
wise has  the  narrative,  it  follows  it ;  because  Matthew 
purposed  more  strongly  to  stamp  the  contrast  of  the 
two  temple-days — the  day  of  peace  and  the  day  of 
contest.  Concerning  the  fig-tree,  Mark  preliminarily 
remarks  that  it  had  leaves  (which  from  afar  might 
seem  to  be  inviting).  But  in  connection  with  the 
circumstance  that  Jesus  found  no  figs  upon  it,  he  has 
the  remarkable  clause  oii  yap  ■^c,  etc.,  the  time  was 
not  yet  (concerning  which,  see  below).  Matthew's 
word,  "Let  no  fruit  grow  henceforth,"  he  gives  con- 
cretely :  "  Let  no  man  eat,"  etc.  He  adds,  that  the 
disciples  heard  it.  The  cleansing  of  the  temple  he 
relates  again  with  an  ^p^aro :  He  began.  And  he 
adds  to  the  picture,  that  Jesus  would  not  suffer  any 
vessel  to  be  carried  through  the  temple.  The  explan- 
atory word  of  Christ  he  introduces  as  instruction 
(eSidarTKf),  and  in  vigorous  interrogative  form  (ov 
yfypaiTTat).  To  the  "house  of  prayer"  he  adds, 
"  for  all  nations ;  "  which  Luke  has  not,  and  which 
reminds  us  of  "every  creature,"  ch.  xvi.  15.  The 
confusion  of  the  Sanhedrim  on  this  day,  and  their 
projects  as  to  the  manner  in  which  they  should  kill 
Jesus — seeing  that  they  feared  the  people,  who  did 
earnest  homage  to  Jesus — he  connects  rightly  with 
this  day  ;  while  Luke  records  it  more  indefinitely  (ch. 
xix.  47,  48),  as  also  Matthew  in  somewhat  similar 
manner  (ch.  xxi.  15,  16),  and  John  also  in  another 
aspect  of  it  (ch.  xii.  17-19).  Then  follows,  accord- 
ing to  Mark,  the  departure  of  Jesus  from  the  city. 
Matthew  tells  us  that  the  fig-tree  had  straightway 
withered.  Mark  relates  that  it  was  early  in  the  mor- 
ning, as  they  passed  by.  Thus  the  withering  had 
proceeded  in  the  course  of  a  day  and  night ; 
and  that,  as  he  remarks,  from  the  root.  Matthew 
makes  the  disciples  see,  wonder,  and  speak ;  Mark 
records  more  precisely  how  Peter  remembered  the 
circumstance  and  spoke.  The  words  themselves  are 
more  vivid  here:  Rabbi,  behold,  etc.  Thereupon 
Jesus  utters  the  word  concerning  the  removing  of 
mountains  by  faith :  more  concretely  apprehended  in 
Mark  ;  more  generally  in  Matthew.  But  Mark  con- 
nects with  this  promise  of  Jesus  the  very  important 
word  concerning  the  hearing  of  prayer  (ver.  24),  and 
the  condition  of  being  reconciled  with  our  brother 
(Matt.  vi.  14). 

Ver.  12.  And  on  the  morrow. — Therefore,  on 
the  Monday  morning  after  the  Sunday  of  the  palms. 
— He  ■was  hungry.. — Early  departure,  haste  to  en- 
ter the  work  of  the  day,  and  much  else,  lay  at  the 
foundation  of  this  fact. 

Ver.  13.  If  haply,  el  &pa :  that  is,  because  it  had 
leaves ;  since  the  leaves  of  the  fig-tree  appear  after 
the  fruit.     Matt.  xxi.  19. — The  time  of  figs  was 

8 


not  yet. — See  the  note  on  Matthew.  As  the  tree 
had  leaves,  it  promised  fruit ;  for  the  harvest-time  of 
figs,  when  it  might  have  been  stripped  of  its  fruit, 
was  not  yet  come.  For  the  various  explanations  of 
this,  see  De  Wette  and  Meter.  As  Kaipos  signifies 
the  full  and  perfect  time,  the  meaning  is  clear 
enough.  Between  the  period  of  leaf-formation  and 
the  time  of  fig-harvest,  one  might  seek  for  figs  from 
a  tree  standing  exposed.  But  not  till  the  Kaip6s  had 
come  could  the  tree  be  stripped.  Thus  the  oh  yap  is 
not  an  explanation  of  the  circumstance  that  it  had 
no  figs,  but  of  the  Lord's  coming  and  seeking,  by 
which  it  appeared  that  the  tree  had  only  produced 
its  leaves.  The  expression,  "  He  found  nothing  but 
leaves  only,"  signifies  that  He  saw  with  displeasure 
that,  as  a  worthless  tree,  it  had  nothing  but  leaves 
upon  it.  This  He  might  conclude  from  the  f;ict  that 
the  time  of  harvest  had  not  yet  come,  and,  therefore, 
that  it  was  not  already  stripped  of  its  fruit.  Accord- 
ing to  Meyer,  the  meaning  is,  that  the  tree  could  not 
yet  have  borne  fruit.  "  If  it  had  been  the  time  of 
figs,  He  would  have  found  fruit  besides  the  leaves."  * 
But  then  a  premature  doom  would  have  been  pro- 
nounced on  the  tree.  The  early  display  of  leaves 
was  certainly  irregular ;  but  if  it  had  been  a  certain 
sign  of  its  dying,  the  Lord  would  not  have  sought 
fruit  upon  it.  If  it  could  put  forth  leaves,  it  must 
have  been  able  previously  to  set  its  fruit. 

Ver.  14.  And  Jesiis  said  unto  it. — Properly, 
answered  and  said.    Bengel  :  arbori  fructum  neganti. 

Ver.  1 6.  Concerning  the  temple,  see  on  Matthew. 
— And  would  not  suffer  that  any  man  should, 
'iua ;  the  toleration  of  evil  is  the  procurement  of  it. — 
Any  vessel. — No  man  durst  carry  tools  and  imple- 
ments through  the  sacred  precincts  of  the  temple, 
that  is,  through  the  fore-court.  Was  it  intended  to 
avoid  a  circuitous  route,  as  in  a  great  city  profane 
passages  may  be  made  through  holy  places  ?  But 
the  temple  space  was  not  in  the  way  of  such  passing. 
Many,  however,  might  bring  their  implements  of  toil 
with  them  at  their  devotions,  in  order  to  have  them 
conveniently  at  hand.  The  carrying  them  through 
was,  therefore,  not  literally  a  passing  through  with 
them,  but  rather  the  having  them  at  hand ;  and  it  is 
opposed  to  the  business  of  money-changing  and  sell- 
ing doves  which  was  carried  on  within  the  temple 
itself.  According  to  Lightfoot  and  Wetstein,  the 
Rabbins  afterwards  forbade  the  same  thing. 

Ver.  17.  Of  all  nations. — The  prediction  of  the 
prophets,  that  the  temple  should  be  a  house  of  prayer 
for  all  nations,  had  a  higher  meaning  (see  Isa.  ii.  and 
other  passages).  There  must  be  a  distinction,  how- 
ever, between  the  Israelite  bondsmen  who  brought 
their  offerings  (Lev.  xvii.  8;  xxii.  19;  Ezra  ii.  43; 
vii.  7),  and  the  later  proselytes  of  the  gate ;  the  rela- 
tive recognition  of  these  latter  liad  given  occasion  to 
the  symbol  of  the  Court  of  tlie  Gentiles.  Therein 
lay  the  germ  of  the  universality  of  the  rehgion  of 
promise.  See  on  Matthew.  That  the  additional 
clause  occurs  only  in  Mark,  is  not  to  be  accounted 
for  only  on  Gentile-Christian  grounds;  for  it  is 
wanting  in  Luke.  It  is  peculiar  to  Mark  that  he 
everywhere  lays  stress  upon  the  universality  of  the 
Gospel,  f 

*  ["'Ov  yap  j)v  Kaipb?  avKiav  gives  the  reason  wliy  Jesus 
fotind  nothing  but  leaves.  If  it  had  been  the  scasou  for  figs 
(viz.,  June,  when  the  early  fig,  lioccore,  ripens),  he  would 
have  found  fruit  besides  leaves,  and  would  not  have  been 
deceived  by  the  unseasonable  (abnormal)  leafage  of  the 
tree."    Meter,  in  loc. — Ed.] 

t  On  the  harmony  here,  Starke  says :  This  was  the  third 
time  that  lie  thiis  cleansed  the  temple.    The  fiist  time  in 


114 


THE   GOSPEL  ACCORDING  TO   MARK. 


Ver.  18.    Sought  how  they  might  destroy 

Him. — This  was  their  counsel  on  Monday:  that 
Jesus  should  die,  had  been  already  previously  de- 
cided (John  V.  16  ;  vii.  32 ;  x.  31  ;  xi.  45).  They 
now  confusedly  took  counsel  about  the  how  ;  *  since 
it  seemed  almost  an  impossibility,  on  account  of  the 
people,  on  this  day  of  His  wonderful  ascendancy  in 
the  temple.  Then  again  on  Wednesday :  "  not  on 
the  feast-day,"  although  Judas  had  prehminarily  dealt 
with  them  on  the  Sunday  concerning  the  matter. 
The  Palm  Sunday  may  have  made  Judas  suspicious 
again,  or  brought  his  promise  into  doubt.  Then  he 
came  on  Thursday  evening,  after  a  new  crisis  had 
come  (the  departure  of  Jesus  from  the  temple),  and 
his  exasperation  had  become  complete. 

Ver.  20.  They  saw  the  fig-tree  dried  up 
from  the  roots. — See  on  Matthew.  Meyer  natu- 
rally finds  here  another  discrepancy  with  Matthew. 
Matthew  is  inexact  in  his  record,  only  on  account  of 
a  higher  end  that  he  contemplated  in  his  narrative. 
Nor  does  Mark  say  that  the  withering  had  just  then 
taken  place,  or  been  finished.  The  tree  was  now  in 
a  marvellous  manner  dried  up ;  and  that,  as  he  adds, 
from  the  roots — from  its  diseased  root  upwards, 
throughout. 

Ver.  22.  Faith  in  God.— Trust  towards  God, 
trlcTTLs  06oD  (Genitive  of  the  object).  More  general 
view  of  faith,  with  reference  to  the  personal  source 
of  miraculous  power,  the  almighty  God  of  the  cove- 
nant :  ch.  ix.  23.  Compare  Matt.  xvii.  20 ;  Luke 
xvii.  6. 

Ver.  24.  That  ye  receive  them. — That  is,  in 
the  divine  confidence  of  faith  that  is  already  received 
which  in  external  reaUty  has  yet  to  come:  Heb.  xi.  1. 
The  prayer  of  faith  is  heard :  as  prayer  in  the  name 
of  Jesus,  John  xiv.  13,  14;  xvi.  23,  24,  26;  or,  as 
the  prayer  of  a  holy  society,  the  Church,  Matt,  xviii. 
19 ;  or,  as  the  prayer  of  the  Holy  Ghost,  Rom.  viii. 
26-28. 

Ver.  25.  When  ye  stand  praying. — Comp. 
Matt.  V.  23,  24,  and  vi.  14,  15.  As  the  word  con- 
cerning the  faith  which  moves  mountains  might  have 
originally  been  uttered  in  more  than  one  connection, 
so  also  that  concerning  the  forgiveness  of  others,  as 
the  condition  of  all  true  oSering  of  prayer,  and  its 
answer.  But  in  this  place,  where  Jesus  connected 
this  strongest  assurance  of  the  marvellous  power  of 
faith  with  the  cursing  of  the  fig-tree,  it  seems  inevi- 
table that  He  should  declare  how  such  a  faith  could 
not  be  sundered  from  a  placable  love ;  that  it  should 
never  be  used  in  the  service  of  hate  and  fanaticism. 


DOCTRINAL  AND  ETHICAIi. 

1.  See  on  the  parallel  in  Matthew,  and  also  the 
previous  notes. 

2.  The  so-called  cursing  of  the  fig-tree  is  the  rath- 
er to  be  regarded  as  a  grand  prophetic  act,  because 
Christ,  as  Christ,  now  stood  at  the  climax  of  the 
palm  festivity,  and  it  was  obvious  that  all  Israel 
might  now  do  Him  homage.  This  symbolical  act  at 
such  a  crisis  was  a  sure  sign  that  He  was  perfectly 
conscious  of  the  situation  of  things  ;  as  also  was  the 

Jolin  ii. ;  the  second  time  on  the  day  before  this,  immediate- 
ly after  His  entrance,  Matt.  xxi.  10,  12. 

*  [This  would  be  indicated  by  the  Future,  aTroAeo-ouo-ic, 
of  the  Received  Text;  the  Subjunctive,  anokeauKriv,  adopted 
by  Lachniann  and  Tischeniorf,  would  imply  that  the 
purpose  itself  to  put  Christ  to  death  was  now  formed. 
—Ed.] 


weeping  over  the  city  during  the  festal  procession, 
according  to  Luke. 

3.  The  cleansing  of  the  temple  at  the  beginning 
and  at  the  end  of  Christ's  pilgrimage,  the  earnest  of 
a  manifold  cleansing  of  the  Church  from  Gentile  and 
Jewish  perversions. 

4.  The  declaration  of  the  curse  in  its  sacred  form, 
a  revelation  to  explain  its  real  nature,  and  thereby 
to  remove  it ;  as  contrasted  with  man's  curse  of  evil 
wishing. 


HOMILETICAIi  AND  PRACTICAL. 

See  on  Matthew. — The  fig-tree  a  figure  of  Israel, 
and  a  warning  sign  to  the  Church  :  1.  As  the  fruitful 
fig-tree,  which  sets  forth  fruit  sooner  than  leaves. 
So  Israel.  It  had  faith,  and  the  works  of  faith,  be- 
fore it  had  the  ceremonies  of  faith.  So  the  early 
Church.  2.  As  the  unfruitful  fig-tree,  which  had  an 
adornment  Of  leaves,  promising  fruit  deceitfully.  So 
the  Israel  of  the  time  of  Jesus,  and  so  the  external 
Church  of  later  times  and  the  last. — The  cursing  of 
the  fig-tree  in  its  relation  to  the  cleansing  of  the 
temple:  1.  An  indication  of  the  morning  thoughts  of 
the  Lord  concerning  Israel ;  2.  a  prelude  to  the  com- 
ing expurgation  of  the  temple ;  3.  a  prophetic  token 
(for  the  hopeful  disciples,  concerning  the  coming 
solemn  issue  of  things). — The  judgment  of  Jesus 
upon  the  fig-tree,  and  His  judgment  upon  the  temple 
with  its  service. — Christ  hungering  on  the  morn  of 
His  greatest  day  of  honor :  or,  the  great  sign  of  the 
spiritual  purity  and  freedom  of  the  kingdom  of 
Christ. — The  Lord's  hunger  on  the  temple-mountain, 
and  His  thirsting  on  Calvary. — How  zeal  for  the 
Lord  should  keep  itself  pure  from  hatred  against 
men. — Only  in  the  spirit  of  reconciliation  can  the 
Christian  execute  the  judicial  otfice. — The  flames  of 
Christ's  wrath  a  loving  zeal,  which  is  always  one 
with  the  spirit  of  reconcihation. — We  cannot  help 
others  in  the  way  to  heaven  by  the  hateful  and  tor- 
menting fury  of  fanaticism. 

Starke  : — Christ  knows  what  the  feeling  of  the 
hungry  is. — If  we  endure  hunger,  we  should  not 
murmur,  remembering  Him.  —  Cansteix  :  —  Christ 
demands  nothing  of  man,  if  he  has  not  had  time ; 
nor  does  He  come  to  seek  till  the  time  is  up. — 
OsiANDER : — H^'pocrites  have  a  semblance  of  godli- 
ness, but  no  true  fruits  of  faith ;  and  so,  if  they 
repent  not,  they  must  perish.  —  Hedinger  :  —  We 
must  rid  the  Church  of  every  abuse,  and  spare  no 
man. —  Qdesnel  : — Every  believer  is  a  temple  of 
God,  and  must  entertain  the  same  zeal  for  his  own 
soul's  purity  as  Jesus  displayed  for  the  purity  of  the 
visible  sanctuary. — Osiander  : — -The  churches  which 
celebrate  a  false  worship  of  God  are  dens  of  thieves  ; 
they  wrest  for  themselves  the  goods  of  sunple  people, 
and  slay  their  souls. — Those  who  devote  themselves 
to  the  correction  of  ecclesiastical  abuses  have  com- 
monly to  encounter  great  opposition,  their  lives  be- 
ing sometimes  laid  in  wait  for. — Au  evU  conscience 
must  always  tremble  at  itself,  and  is  never  bold  in 
its  work. — Quesnel  : — The  truth  everywhere  makes 
a  division  among  the  people ;  some  think  to  o])press 
it,  while  others  hear  it  with  wonder  and  faith. — Ger- 
LACii : — If  you  do  not  find  that  your  beheving  prayer 
is  granted,  ask  yourself  what  lies  within  that  hinders 
your  being  heard. — Braune  : — Benevolent  and  like 
a  Creator  were  all  His  miracles. — This  is  the  only 
one  which  punishes  and  hurts,  but  it  is  performed  on 
an  inanimate  object.     It  was  designed  to  set  lumi- 


CHAP.  XI.  2T-33, 


115 


nously  before  us  the  reality  of  the  divine  punish- 
ments.—  He  pronounced  here  upon  the  tree  that 
which,  in  the  parable  of  the  barren  fig-tree,  the  vine- 
dresser had  spoken  of  as  in  store  for  it. — Enmity  to 
man  suffers  not  the  philanthropy  of  God  to  reach  us. 
— Faith  and  reconcUableness  go  together. — Schleier- 
macher: — All  that  pertains  to  the  community  of 


Christian  life  and  fellowship  should  be  so  ordered  as 
to  be  free  from  all  reference  to  the  outward  com- 
merce of  this  world  (on  the  cleansing  of  the  temple). 
— GossNER : — Words,  oral  prayers,  formularies,  ex- 
ternal exercises  without  the  spirit,  good  wishes  and 
mere  resolutions,  are  mere  leaves,  if  the  Spirit  of  God 
does  not  invigorate  them,  and  they  bear  no  fruit. 


SECOND    SECTION. 

THE    DECISIVE    CONFLICT    OF    JESUS    WITH    HIS    ENEMIES    IN    JERUSALEM,    AND    HIS 
WITHDRAWAL   TO   THE   MOUNT  OF  OLIYES. 

Chapters  XI.  27— XIII.  37. 


1.    The  Attack  of  the  Sanhedrim  ;  or  the  Question  concerninff  Chrisfs  Authority,  and  His  Counter-question 
concerning  the  Baptisfs.     Ch.  XL  27-33. 

(Parallels :  Matt.  sxi.  23-27 ;  Luke  sx.  1-8.) 

27  And  they  come  again  to  Jerusalem:  and  as  he  was  walking  in  the  temple,  there 

28  come  to  him  the  chief  priests,  and  the  scribes,  and  the  elders,  And  say^  unto  him,  By 
what  authority  doest  thou  these  things,  and  who  gave  thee  this  authority  to  do  these 

29  things?     And  Jesus  answered  and  said  unto  them,  I  will  also  ask  of  you  one  question, 

30  and  answer  me,  and  I  will  tell  you  by  what  authority  I  do  these  things.     The  baptism 

31  of  John,  was  it  from  heaven,  or  of  men?  answer  me.  And  they  reasoned  with  them- 
selves, saying.  If  we  shall  say.  From  heaven ;  he  will  say,  Why  then^  did  ye  not  believe 

32  him?     But  if^  we  shall  say,  Of  men  ;  they  feared  the  people  :   for  all  men  counted  John, 

33  that  he  was  a  prophet  indeed.  And  they  answered  and  said  unto  Jesus,  We  cannot 
tell.  And  Jesus  answering,*  saith  unto  them,  Neither  do  I  tell  you  by  what  authority  I 
do  these  things. 

1  Ver.  28.— Tischendorf  reads,  with.  B.,  C,  L.,  A.,  eA67oi',  and  ^  for  Kat  (ti's)  with  B.,  Xi.,  D. 

2  Ver.  31.— The  ovv  is  wanting  in  A.,  C.*,  L.,  Versions,  ijachmann,  Tischendorf,  Meyer. 

3  Ver.  32.— The  iav  is  wanting  ia  the  best  Codd. ;  omitting  it,  the  sentence  takes  a  very  characteristic  interrogatory 
form. 

<  Ver.  33.— The  airoKpiBeCs  is  wanting  in  B.,  C,  [L.,  Tischendorf,  Meyer,]  and  elsewhere  varies  in  its  position. 


EXEGETICAIi  AND  CRITICAL. 

See  on  the  parallels  of  Maffheiv  and  Luke. — Ac- 
cording to  Mark's  representation,  this  day  of  Christ's 
conflict  falls  on  Tuesday  of  the  Passion  Week.  But 
the  conflict  is  subdivided  into  three  parts :  L  The 
official  demand  as  to  Jesus'  abode  and  supremacy  in 
the  temple,  exhibited  in  the  question  of  the  Sanhe- 
drim touching  His  authority ;  with  its  reply,  as  in 
our  present  section.  2.  The  ironical  acknowledgment, 
on  the  side  of  the  inimical  party,  of  Christ's  Mes- 
sianic dignity,  exhibited  in  a  series  of  tempting  ques- 
tions and  answers ;  with  the  great  countei'-question 
of  Jesus.  3.  The  Lord's  words  to  the  people,  and 
departure  from  the  temple.  Mark's  account  has  in  our 
text  no  prominent  peculiarities ;  he  agrees  rather  with 
Luke  than  with  Matthew.  His  vivid  style  of  delmeation 
is  seen  in  the  trait  that  Jesus  went  round  about  the 
temple,  while  according  to  Matthew,  He  was  in  the 
act  of  teaching  (though  these  are  not  inconsistent 
with  each  other) ;  as  also  the  second  clause  of  the 
Sanhedrim's  pondering — "  But  if  we  shall  say."  The 
Evangelist's  choice  of  the  expression  \^yei  avroh, 
ver.  33,  seems  appropriate  ;  while  Matthew  says  €<|)rj, 


and  Luke  elirev.  As  the  Sanhedrim  refused  Him  a 
decisive  declaration  concerning  John,  who  had  pro- 
phetically authenticated  Him  as  the  Messiah,  He  also 
refused  to  them  the  decisive  declaration  they  sought. 
This  was,  however,  in  itself  decisive ;  but  not  in  the 
form  of  an  express  statement. 

Ver.  27.  Doest  Thou  these  things?  —  See 
Mattheio.  This  meant,  doubtless,  the  public  appear- 
ance and  work  of  Jesus  in  the  temple  under  the 
Messiah-name  which  the  people  gave  Him  ;  amongst 
the  rest,  certainly,  as  an  individual  act,  the  cleansing 
of  the  temple  also.  The  law  ordained  that  prophets 
were  to  be  tried,  Deut.  xiii.  1.  The  most  essential 
requisite  was  agreement  with  the  faith  of  the  God  of 
Israel ;  the  accidental  requirement  was  the  perform- 
ance of  miracles.  The  latter  was  not  valid  without 
the  former  ;  but  it  was  not  said  that  the  former  with- 
out the  latter  was  not  valid.  (Comp.  Deut.  xviii.  20  ; 
Ezek.  xiii.  1).  The  Sanhedrim  could  hold  themselves 
justified  only  in  asking  for  the  authority  of  Jesus. 
They  could  not  deny  that  He  had  approved  Himself 
by  miracles.  They  were  disposed,  however,  to  make 
it  a  reproach,  that  He  taught  other  gods,  and  a  new 
religion.  Hence  they  ask  Him:  1.  After  the  divine 
source  of  His  power,  prophetic  inspiration  ;  2.  after 


116 


THE  GOSPEL  ACCORDING  TO  MARK. 


His  theocratic  authentication.  By  the  latter  the  for- 
mer also  was  approved,  and  therefore  Jesus  appealed 
to  John.  John  was  the  most  recent  monument  of 
the  truth  and  validity  of  the  prophetic  order  in  Israel. 
And  this  John  had  marked  Him  out  as  the  Messiah. 
They  had  been  compelled  to  allow  his  vaHdity  as  a 
prophet,  although  they  did  not  afterwards  acknowl- 
edge him.  They  would  entangle  Jesus  by  making 
Him  appeal  to  His  divine  dignity ;  but  the  word  of 
Jesus  entangled  them  and  smote  them  at  the  same 
time.  It  was  a  reference  to  His  theocratic  legitima- 
tion, the  bearer  of  which  they  durst  not  openly  im- 
peach ;  and  at  the  same  time  a  remembrancer  that 
they  themselves  had,  since  the  days  of  John,  been 
falling  deep  into  apostasy. 

Ver.  31.  If  we  shall  say. — The  abrupt  form  is 
expressive,  and  more  significant  than  the  full  unfold- 
ing of  it  in  Matthew  and  Luke,  "  We  fear,"  which 
certainly  declares  the  motive  of  their  silence. 

Indeed  (of  a  truth). — According  to  the  reading 
ofTcas  8ti,  which  Tisch.  adopts  from  B.  C.  L.,  Meyer 
translates  "  They  were  inwardly  sure  that  John  was  a 
prophet."  But  A.  D.  and  others  form  a  counterpoise ; 
as  well  as  the  consideration  that  this  would  attribute 
to  the  people  altogether,  and  as  a  whole,  the  full  and 
beUeving  acceptance  of  John. 


DOCTKINAL  AND  ETHICAL. 

1.  See  on  the  parallels. 

2.  The  counter-question  of  Jesus  arose  as  the 
simple  consequence  of  the  question  addressed  to  Him. 
That  question  was  addressed  to  His  theocratic  author- 
ity. This  was  already  involved  in  the  authentication 
by  John.  If  they  acknowledged  John,  they  must 
acknowledge  also  his  witness  to  Jesus  as  the  Messiah. 
If  they  did  not  acknowledge  him,  they  were  in  a 
theocratic  sense  rebels  ;  and  Christ  could,  in  the  con- 
sciousness of  His  real,  human-divine  authority, 
transcending  all  theocratic  authorization,  refuse  to 
give  them  an  answer. 

3.  From  heaven  or  of  men. — Divine  mission  or 
human  enthusiasm.  The  antithesis  is  here  laid  down, 
with  reference  to  the  contrast  between  the  divine 
and  the  human  in  the  human  sphere,  and  does  not 
prejudice  the  union  of  the  divine  and  Imman  in  the 
Christological  sphere. 


HOMILETICAL  AND  PRACTICAL. 

See  Matthew. — Christ  in  His  temple  assaulted  by 
the  official  rulers  of  the  place. — Vainly  would  hie- 
rarchical official  authority  suppress  the  divine  mis- 
sion of  Jesus. — The  misuse  of  spiritual  prerogatives 
against  the  rights  of  the  Spirit  of  Christ  a  guilt  which 
brings  after  it  the  severest  punishments :  1.  Misuse 


of  dignity  calls  down  the  judgment  of  disgrace  ;  2, 
misuse  of  office  calls  down  displacement  and  rejection 
from  office. — The  Spirit  of  Christ  triumphs  over  the 
false  spirituality  of  His  enemies :  1.  With  His  counter- 
question  opposing  their  question ;  2.  with  His  counter- 
declarations  against  their  declarations. — The  author- 
ity of  Christ  to  take  possession  of  the  temple  of  God, 
as  opposed  to  the  impotence  of  His  foes :  1.  The  au- 
thority :  a.  His  theocratic  authority ;  b.  His  personal 
divine-human  authority  ;  c.  the  authority  which  rose 
out  of  His  actual  Passion-conflict.  2.  The  impotence  j 
of  His  foes :  a.  as  rejecters  of  the  God-sent  Baptist, 
forsaken  of  human  justice ;  b.  as  rejecters  of  Christ, 
forsaken  of  the  Spirit ;  c.  as  enemies  and  murderers 
of  Christ,  foi'saken  of  God  in  His  government  of  the 
world. — The  obedience  of  Christ  as  confronting  the 
Jewish  priesthood,  an  emblem  of  Christian  faith  con- 
fronting churchly  office  :  1.  The  Lord  regards  the  office 
as  under  the  condition  of  obedience  to  the  revelation 
of  God,  because  it  issues  from  that  revelation ;.  2.  He  re- 
gards Himself  as  under  the  obligation  to  obey  the  reve- 
lation of  God,  because  He  is  the  consummation  of 
it.  Or,  1.  In  His  suffering  a  question;  2.  in  His 
declining  to  answer ;  3.  in  His  willingness  to  submit 
to  officials,  so  long  as  their  rejection  is  not  complete. 
— The  heavenly  prudence  of  the  Lord  in  its  triumph 
over  the  human  wisdom  of  His  enemies. — How  the 
spirit  of  the  New  Covenant  confronts  the  false  repre- 
sentatives of  the  Old  Covenant  in  God's  temple :  1. 
With  the  clear  word  of  knowledge ;  2.  with  the  firm 
word  of  assurance ;  3.  with  the  sharp  word  of  judgment ; 
4.  with  the  abundant  word  of  life  and  of  freedom. 

Starke  : —  Nova  Bibl.  Tub. :  —  Zeal  for  God's 
house  and  for  its  purity  is  sure  to  awaken  enemies. — 
Conscience  bears  witness  against  the  worst  of  men : 
they  are  their  own  accusers,  judges,  condemners. — 
OsiANDER : — They  who  will  not  suffer  the  Church's 
amendment  in  rule  and  disciphne  must  fall. — Can- 
stein  : — When  those  in  the  teaching  and  ruling  office 
are  unfaithful  to  their  calling,  and  God  raises  up 
others  extraordinarily,  the  former  take  all  pains  to 
deny  to  the  latter  the  power  that  God  Himself  has 
given  them. — Hedinger  : — The  good  need  prudence 
in  their  intercourse  with  cunning  and  wicked  people, 
lest  their  simplicity  and  openness  bring  harm  to  them 
and  their  cause. — Quesnel  : — Miserable  case  when 
the  men  of  light  use  their  knowledge  of  the  truth  to 
oppose  that  truth. — How  many  will  not  in  religious 
matters  be  sincere,  and  reveal  the  truth,  lest  they  be 
assaulted  and  tried ! — Bibl.  Wirt. : — The  scorners  of 
the  truth,  God  will  in  the  end  count  not  worthy  of 
the  truth  they  scorn ;  but,  instead  of  it,  will  send 
them  strong  delusions,  that  they  should  beUeve  a  lie, 
2Thess.  ii.  11,  12. 

Braune  : — He  might  have  appealed  to  many  pro- 
phets (yet  not  in  the  same  sense  as  to  John).  They 
would  then  have  said :  But  that  was  in  a  former  age.  He 
takes  the  latest  example  (of  a  prophetic  vocation). 


2.  Tlie  Parable  concerning  the  Counsel  of  the  Sanhedrim  against  the  Messiah.     Ch.  XII.  1-12. 
(Parallels :  Matt.  ssi.  33-46 ;  Luke  xx.  9-17.) 

1  And  he  began  to  speak'  unto  them  by  parables.     A  certain  man  planted  a  vineyard, 
and  set  an  hedge  about  it^  and  digged  a  place  for  the  wine-fat,  and  built  a  tower,  and 

2  let  it  out  to  husbandmen,  and  went  into  a  far  coimtry.     And  at  the  season  he  sent  to 


CHAP.  XII.  1-12. 


117 


the  husbandmen  a  servant,  that  he  might  receive  from  the  husbandmen  of  the  fruit  of 

3  the  vineyard.     And^  they  caught  him,  and    beat    him,   and    sent    hi:in    away  empty. 

:  4  And  again  he  sent  unto  them  another  servant:    and  at  him  they  cast  stones,^  and 

5  vfounded  him  in  the  head,  and  sent  him  away  shamefully  handled.     And  again*  he  sent 
another ;    and  him   they  killed,    and   many  others ;    beating  some,    and  killing  some. 

6  Having  yet  therefore  one  son,  his  well-beloved,  he  sent  him  also  last  unto  them,  saying, 

7  They  will  reverence  my  son.     But  those  husbandmen  said  among  themselves,  This  is 

8  the  heir ;  come,  let  us  kill  him,  and  the  inheritance  shall  be  ours.     And  they  took  him, 
I   9  and  killed  him,  and  cast  him  out  of  the  vineyard.     What  shall  therefore  the  lord  of  the 

vineyard  do  ?  He  will  come  and  destroy  the  husbandmen,  and  will  give  the  vineyard 
10  unto  others.  And  have  ye  not  read  this  scripture:  The  stone  which  the  builders  ra- 
il jected  is  become  the  head  of  the  corner:  This  was  the  Lord's  doing  [from  the  Lord], 
12  and  it  is  marvellous  in  our  eyes?     And  they  sought  to  lay  hold  on  him,  but  feared  the 

people ;  for  they  knew  that  he  had  spoken  the  parable  against  them :  and  they  left 

him,  and  went  their  way. 

1  Ver.  1.— Laclimann,  Tischendorf,  [Meyer]  read  \aKelv  instead  of  Ae'yetc,  following  B.,  G.,  L.,  A.,  [Syriae,  Vulgate]. 

2  Ver.  3. — Lackmann,  Tischendorf  read  Ka.i,  after  B.,  D.,  L.,  A.    Meyer :  from  Matt.  xxi.  35. 

^  Ver.  4. — The  reading  of  B.,  D.,  L.,  [A.,  liaclimann,  Tischendorf,  Meyer,]  KaKeivov  iKe'^aKa.iuxra.v  koX  r]Tiix.ri<Tav,  does 
not  seem  thorough  enough,  as  opjiosed  to  the  climax  supported  by  Cod.  A.  and  others,  viz.,  beating  and  sending  empty — 
wounding  in  the  head  and  sending  home  shamefully  handled. 

*  Ver.  5.— Codd.  B.,  C,  D.,  L.,  A.  omit  viKiv. 


EXEGETICAL  AND  CEITICAIi, 

See  the  parallel  passages  in  Matthew  and  Luke. 
— ^Mark  relates  only  the  second  of  the  three  parables, 
which  Christ,  according  to  Matthew,  connected  with 
His  rejection  of  the  commission  of  the  Sanhedrim, 
for  the  purpose  of  indicating  to  them  what  He  await- 
ed at  their  hands,  and  how  they,  as  the  murderers  of 
the  lilessiah,  should  be  subjected  to  the  punishment 
of  losing  the  Messianic  kingdom.  It  is  the  very  par- 
able in  which  they  are  made  to  appear  as  the  mur- 
derers of  the  Messiah  in  connection  with  the  perse- 
cutors of  the  prophets.  In  the  first  verse,  we  obtain 
a  hint  from  Mark  that  Jesus,  delivered  several  para- 
bles (eV  Trapa&oKals  Aeyeic)  before  His  opponents. 
Mark  is,  further,  more  exact  than  Matthew  in  the 
climax  of  the  messages  sent  by  the  lord  of  the  vine- 
yard. According  to  him,  the  first  servant  is  beaten 
upon  the  back,  and  sent  empty  away ;  the  second  is 
wounded  in  the  head,  insulted,  and  sent  away  covered 
with  disgrace ;  -the  third  is  killed.  This  triple  fate  is 
then  met  by  many  others.  In  consequence  of  this 
conduct  the  lord  of  the  vineyard  despatches  his  son ; 
and  of  him  Mark  observes  that  he  was  the  only  son. 
From  Matthew  we  learn  that  servants  were  twice 
sent, — on  the  first  occasion  in  smaller,  on  the  second, 
in  greater  numbers ;  and  their  fate  is  to  be  beaten, 
killed,  stoned.  Luke  records  only  an  increased  abuse 
of  the  several  servants  despatched.  The  actual 
groimd-thought  is  in  each  case  the  same :  repeated 
messages,  increased  injuries,  and,  as  a  consequence, 
augmented  hardening  of  heart  and  rebellion.  Then 
we  have  the  opposition  between  the  sending  of  the 
servants  and  the  sending  of  the  sou, — between  the 
generous  hope  of  the  lord,  that  pious  fear  and  re- 
morse would  be  manifested,  and  the  flagitious  design 
respecting  the  inheritance  on  the  part  of  the  vine- 
dressers. Christ,  according  to  Matthew,  makes  His 
enemies  pronounce  judgment,  and  declare  what  would 
be  the  dealing  of  that  lord  with  his  servants ;  accord- 
ing to  Mark,  the  condemnation  is  expressed  by  Christ 
Himself.  The  passage  from  the  Psalms,  Mark  quotes 
in  conclusion,  as  does  Luke ;  the  citation  from  Isaiah, 
introduced  by  Matthew,  is  not  here  given.  And  fur- 
ther, the  ;ur>  yeyoiTo,  spoken  by  the  opponents  in 


Luke  XX.  16,  is  wanting.  Graphic  narrative  and  a 
freshness  of  delineation  are  the  characteristics  of 
Mark  in  this  passage,  as  in  others. 

Ver.  2.  Of  the  fruit. — The  stipulated  portion 
of  the  product.  For  the  agreement  of  Matthew 
with  Mark  in  this  passage,  consult  Hole  on  Mat- 
thew. 

Ver.  4.  And  again  he  sent. — "We  admit,  there 
is  undoubtedly  a  kind  of  periodic  succession  in  the 
missions  hinted  at ;  but  this  is  not  to  be  settled  in 
an  external,  petty  way,  of  which  an  example  is  pre- 
sented in  Meyer. — At  him  they  cast  stones. — 
'EK€(t>€\alw(rav  is  to  be  explained  in  accordance  with 
the  difference  between  it  and  the  simple  eSeipav. 
Beating  with  sticks  upon  the  back,  casting  stones  at 
the  head,  marked  the  first  gradation,  to  which  the 
second  pair  corresponded, — being  sent  away  empty, 
shamefully  disfigured.  As  this  word,  in  other  collo- 
cations, means  simply  to  recapitulate,  to  relate  sum- 
marily, we  must  interpret  here  according  to  the  con- 
text. Meyer  says,  Mark  has  confounded  Ke(pa\ai6(o 
with  Ke(paK'L(cc.  But  the  latter  would  have  been  too 
strong;  and  it  is  possible  that  the  verb  before  us 
might  have  recommended  itself  to  him  as  capable  of 
bearing  two  senses,  and  this  double-force  we  have 
endeavored  to  indicate.  Wakefield's  interpretation, 
"They  made  short  work  of  him,"  is  too  one-sided. 

Ver.  9.  Killed  him  and  cast  him  out. — The 
order  is  reversed  in  Matthew  and  Luke.  Grotius 
and  De  Wette  make  it  a  hysteron-proteron.  Meyer 
says,  it  is  only  another  description. 

He  will  come  and  will. — Kuinoel,  following 
Vatablus,  makes  this  the  reply  of  the  Pharisees  in 
Matt.  xxi.  24.  It  is-  plain  that  Mark  gives  a  more 
brief  accoimt  of  the  matter.  The  Lord  spoke  the 
judgment  which  His  parable  forced  from  the  lips  of 
His  enemies.     See  Note  on  Matthew. 

Ver.  12.  For  they  knew  that  He  had 
spoken  against  them. — Meyer  would  make  these 
words,  as  well  as  in  Luke,  apiily  to  the  people  and 
not  to  the  members  of  the  Sanhedrim.  He  intends 
this  explanation  to  account  for  the  apparent  want  of 
the  proper  succession  in  words.  Accordmg  to  some 
commentators,  these  words  should  follow  /cpaTrjo-ai. 
But  the  order  presents  no  difficulty  at  all.  They 
would  have  seized  Christ  at  once  very  willingly,  and 


118 


THE   GOSPEL  ACCORDING  TO  MAEK. 


yet  they  ventured  not,  etc.  This  is  only  a  reflection ; 
and  our  words  present  the  key,  the  concluding  ex- 
planation. Their  common  purpose,  to  put  the  Mes- 
siah to  death  upon  the  first  favorable  occasion,  rose 
in  these  and  similar  moments  of  exasperation  to  such 
a  pitch,  that  they  would  have  gladly  seized  Him  on 
the  spot,  and  killed  Him,  if  they  had  only  dared  to 
do  so. 


DOCTRINAIi  AND  ETHICAL. 

1.  Upon  the  import  of  the  parable,  see  the  re- 
marks upon  the  passage  in  Matthew.  The  planting 
of  the  vineyard  is  to  be  looked  upon  as  the  promise 
and  the  law,  or  generally  as  the  covenant-word  in  its 
identity  with  believing  hearts.  The  hedge  is  not  the 
law  in  itself,  but  is  to  be  interpreted  as  being  that 
external  institution  by  which  Israel  was  separated 
from  the  other  nations  (Eph.  ii.  14) ;  the  wine-press, 
or  tank,  considered  in  connection  with  the  altar  of 
sacrifice  and  the  martyi'dom  of  the  prophets,  indicates 
the  inner  side  of  the  congregation ;  and  hence  we 
are  led  to  consider  the  tower,  typifying  civil  order, 
law,  and  protection,  as  the  opposite  of  the  wiue-press. 
The  wine-fat  is  sunk  into  the  earth  and  hidden ;  the 
tower  rises  on  high,  apparent  to  every  eye,  the  sign 
of  the  vineyard. 

2.  We  must  remark,  further,  that  we  have  here 
pictured  the  gradual  augmentation  of  selfishness,  of 
hostility  to,  and  revolt  from,  the  Lord,  on  the  part 
of  the  theocratic  servants  and  vassals  of  God.  This 
representation  presents  at  the  same  time  a  type  of  tlie 
climax  of  injuries  inflicted  upon  the  prophets,  and 
above  all,  of  the  climax  of  the  Lord's  magnanimity, 
as  opposed  to  the  disgraceful  conduct  of  the  servants. 
The  struggle  of  divine  grace  with  the  obdurate  unbe- 
lief of  the  administrators  of  His  plan  of  mercy  divides 
into  two  periods:  1.  The  period  of  long-suffering; 
and  2.  the  period  of  judgment.  The  first  era  has 
two  cliief  periods :  a.  The  Establishment,  b.  the  Mis- 
sions ;  which  we  may  divide  into,  1.  The  missions  of 
servants,  rising  by  a  threefold  climax ;  2.  the  mission 
of  the  Son,  in  wliich,  agaia,  three  points  present 
themselves :  A.  The  wicked  proposal ;  B.  the  murder 
of  the  Son ;  and  C.  the  casting  of  his  corpse  forth 
out  of  the  vineyard.  But,  in  the  same  manner,  are 
three  points  to  be  observed  in  the  Judgment:  1. 
The  destruction  of  the  evil-doers ;  2.  the  entrusting 
of  the  vineyard  to  others ;  and  3.  a  donation  of  the 
vineyard  to  others,  instead  of  a  relation  of  vassalage. 

3.  The  nature  of  the  theocracy. — On  the  one 
side,  it  had  a  poUtical,  national  end ;  on  the  other,  a 
religious:  and  therefore  the  lord  demands  not  all 
the  fruit,  but  only  a  portion.  The  transformation  of 
the  theocracy  into  hierarchy :  1.  The  servants  of  God 
begin  by  converting  His  vineyard,  which,  under  the 
condition  of  feudal  service.  He  had  let  out  to  them, 
into  a  private  possession.  2.  They  treat  the  prophets 
and  reformers,  who  desire  to  call  their  condition  of 
pependence  back  to  their  recollection,  as  enemies, 
and  so  treat  mediately  the  Lord  as  an  enemy.  3. 
They  killed  the  son  and  heir,  not  in  ignorance,  but 
knowing  him  to  be  the  heir,  and  actually  because  he 
was  the  heir :  so  evil-disposed  were  they. 

4.  The  prospect,  which  the  Lord  presented,  of 
the  vineyard  being  handed  over  to  strangers,  to  the 
Gentiles,  must  have  exasperated  the  Sanhedrim  al- 
most more  than  the  proclamation  of  their  own  down- 
fall. 

5.  The  parable  before  us  is  illustrated  and  ex- 


panded by  the  parables  which  Matthew  makes  pre- 
cede and  follow.  If  we  examine  the  idea  of  this 
parable,  we  shall  find  that  the  germs  of  the  two  other 
parables  are  contained  in  the  one  before  us. 

6.  Christ  the  beloved,  the  only  Son,  that  is,  the 
only-begotten  Son  of  God ;  Christ,  the  last  sent,  is  a 
mark  of  the  revelation  being  perfected ;  Christ,  the 
corner-stone,  indicates  the  perfected  Redeemer  and 
Head  of  the  Church. 


HOMILETICAli  AND  PEACTICAIi.  | 

See  the  foregoing  Reflections,  and  the  Commen- 
tary  on  Matthew. — The  mournful,  historical  fact, 
that  the  administrators  of  the  sacred  things  of  God 
fail  so  often  to  attain  salvation ;  or,  the  night  side  of 
the  priesthood. — The  history  of  the  priestly  office  under 
the  old  economy,  a  perpetual  symbol  of  warning  to 
the  priestly  (ministerial)  office  imder  the  new. — The 
contest  which  the  Lord,  from  the  remotest  ages,  haa 
been  engaged  in  with  the  unfaithful  servants  of  His 
word  and  His  grace. — The  immemorial  contrast  be- 
tween unfaithful  officers  of  God  and  faithful  messen- 
gers from  God. — How  the  gracious  generosity  of  God 
strives  with  the  obdurate  unbelief  of  men  up  to  the 
moment  of  final  decision. — The  fixial  purpose  of  God 
(They  will  reverence  My  Son),  and  the  last  pui-pose 
of  the  rebellious  servants  (This  is  the  heir;  come, 
let  us  kill  him,  etc.). — The  Lord  in  heaven  is  willing 
rather  to  have  the  appearance  of  folly  in  sending  His 
Son,  than  that  His  grace  should  not  be  revealed  to 
the  uttermost. — Grace  in  highest  glory  appearing 
alone,  to  the  apparent  neglect  of  wisdom,  justice, 
and  omnipotence,  and  yet,  at  that  very  moment, 
uniting  in  itself  all  the  attributes  of  wisdom,  justice, 
and  omnipotence. — How  all  the  perfections  of  God 
are  comprehended  in  the  glory  of  His  grace:  1.  By 
seeming  to  vanish  in  it;  2.  by  again  appearing, 
glorified  in  it. — The  last  point  by  which  God's  grace 
seeks  to  obtain  a  hold,  is  pious  fear  in  men. — Final- 
ly: Christ  the  last  mission  of  God's  grace  to  man- 
kind, John  iii.  16;  Heb.  x.  26,  2*7 ;  xii.  18.— The 
contradiction  in  the  words,  This  is  the  heir,  let  us 
kill  him ;  or,  the  remnant  of  faith  in  unbelief,  mak- 
ing unbelief  damning. — To  the  exercise  of  long-suf- 
fering succeeds  that  of  judgment. — The  heir  and  the 
inheritance  cannot  be  separated. — The  murder  of  the 
heir  converted  into  the  glorification  of  the  inheritance. 
— The  parabolical  statement  of  Christ's  glorification, 
a  supplement  to  the  parable  of  His  rejection. — The 
determination  of  God  as  to  the  wicked  counsel  of  the 
opponents  of  Christ:  1.  Their  counsel  allowed;  2. 
defeated ;  3.  turned  to  the  service  of  God's  design. 
— The  theocracy  as  a  building  of  God:  1.  A  com- 
pleted building ;  2.  a  preparation  for  a  second  build- 
ing.— Christ,  the  great  miracle  of  God. — The  enmity 
manifested  towards  the  Lord's  word,  enmity  shown 
to  the  dazzling  brightness  with  which  the  picture  of 
His  enemies  was  drawn. — The  wicked  shudder  before 
the  picture  of  their  own  life. — The  impotency  of  Je- 
sus' foes. — Jesus'  address  before  the  people ;  or,  the 
fault  of  the  priests,  and  the  fault  of  the  laity :  1.  Dif- 
ference; 2.  connection. 

Hedinger: — God  spares  neither  labor  nor  ex- 
pense in  sustaining  and  extending  His  Church. — Be 
fruitful  in  good  works. — The  fate  of  the  servants 
sent  into  God's  vineyard. — Osiander: — The  more 
frequently  the  obdurate  are  called  to  repent,  the 
more  insane  and  senseless  is  the  position  assumed  by 
them. — The  riches  of  the  goodness  and  long-suflPerlng 


CHAP.  XII.  13-17. 


119 


of  God  in  sending  faithful  servants,  who  are  zealous 
to  the  very  death  for  His  house. — The  witnesses  of 
the  truth. — 0  that  the  pious  would  stir  one  another 
up  to  goodness  with  the  same  industry  that  the  god- 
less excite  one  another  to  wickedness  ! — Canstein  : 
— Sin  is  very  frightful :  it  ceases  not  where  it  has 
begun ;  one  sin  springs  from  another. — Quesnel  : — 
So  many  deadly  sins,  so  many  murderous  acts  against 
Jesus  Christ. — Canstein  : — The  enemies  of  the  truth 
can,  no  doubt,  in  some  manner  say  such  in  itself  is 
truth ;  yet  their  answer  proceeds  not  from  truth,  be- 
cause their  hearts  are  not  temples  of  truth. — Nova 
Bibl.  Tub. : — God  and  His  grace  are  bound  to  no 
people. — What  the  proud  generation  of  Satan  rejects, 
laughs  to  scorn,  tramples  under  foot,  that  God  raises 
in  defiance  of  it,  to  the  glory  of  Himself. — The 
world,  despite  its  efforts,  cannot  execute  its  malice 
and  wickedness  sooner  than  God,  from  hidden  rea- 
sons, permits. 

Lisco : — That  the  only  Son  is  sent,  and  sent  the 
last,  magnifies  both  the  love  of  the  Lord  and  the 
offence  of  the  servants. — Braune: — Official  sins: 
The  wine-press  is  the  ministerial  office,  which  should 
express  the  letters,  the  peel  covering  the  divine  word, 
which  should  expound  the  divine  word,  the  fruit  of 
the  vine,  and  make  wine  from  it  to  refresh  the  heart. 


(Let  it  be  remarked  that  this  interpretation  is  not 
sufficient ;  comp.  Doctrinal  Reflection,  1.)  Isa.  v.  1, 
2.  Fates  of  prophets :  Micaiah  was  scourged  (1 
Kings  xxii.  24),  and  also  Jeremiah  (Jer.  xxxvii.  15); 
Isaiah,  Amos,  and  others  were  killed  (1  Kings  xviii. 
13);  Zechariah  was  stoned  (2  Chron.  xxiv.  21);  and 
we  find  in  Nehemiah  (ix.  26)  that  the  prophets  of 
God  had  been  slain :  Acts  vii.  52 ;  Heb.  xi.  36-38. 
— The  judgment  of  Jesus  in  the  Pharisees'  mouths 
(The  Lord  will  come,  etc.),  the  first  note  of  the  fear- 
ful cry.  His  blood  be  on  us,  and  on  our  children 
(Matt,  xxvii.  25). — The  world's  salvation  is,  never- 
theless, triumphant.  From  the  Jews  it  passed  to  the 
Gentiles,  from  the  benighted  east  to  the  clear  west, 
from  the  enervated  south  to  mighty  north ;  and  when 
yet  farther? — Still  God's  kingdom  remains. — They 
raged,  but  a  hook  had  been  put  into  their  nose,  and 
a  bridle  into  their  lips  (Isa.  xxxvii.  29). 

ScHLEiERMACHER : — Truth  we  owe  to  men,  yet  we 
are  ourselves  bound  by  it  according  to  our  ability. — 
In  every  circumstance  we  must  let  love  point  out 
how  we  can  render  the  best  service  to  the  truth  in 
dealing  with  each  individual. — Brieger  : — Let  us  go 
forth,  therefore,  unto  Him,  etc. :  Heb.  xiii.  13  (refer- 
ring to  the  heir  being  cast  out  of  the  vineyard) ;  Isa. 
xxviii.  16. 


3.  The  Cunning  Attack  of  the  Pharisees  and  Herodians,  and  their  Defeat.     Vers.  13-17. 
(Paiallels  :  Matt.  xxii.  15-22 ;  Luke  ss.  20-24.) 

13  And  they  send  unto  him  certain  of  the  Pharisees  and  of  the  Herodians,  to  catch 

14  him  in  his  words.     And  when  they  were  come,*  they  say  unto  him,  Master,  we  know 
that  thou  art  true,  and  carest  for  no  man :  for  thou  regardest  not  the  person  of  men,  but 

1.5  teachest  the  way  of  God  in  truth:  Is  it  lawful  to  give  tribute  to  Cesar,  or  not?     Shall 
we  give,  or  shall  we  not  give  ?     But  he,  knowing  their  hypocrisy,  said  unto  them, 

16  Why  tempt  ye  me?  bring  me  a  penny,  that  I  may  see  tt.     And  they  brought  it.     And 
he  saith  unto  them,  Whose  is  this  image  and  superscription  ?     And  they  said  unto  him, 

17  Cesar's.     And  Jesus  answering,  said  unto  them,  Render  to  Cesar  the  things  that  are 
Cesar's,^  and  to  God  the  things  that  are  God's.     And  they  marvelled  at  him. 

1  Ver.  14. — Lachmann,  Tischendorf,  after  B.,  C,  Xi.,  A.,  read  /cai  oi  eXdovre^  instead  of  oi  Se  eXdovre^. 

2  Ver.  17. — Lachmann,  after  A.,  D.,  reads  dwdSoTe  to.  KaiVapos  Koi'crapi;   Tischendorf  and  Meyer,  after  B.,  C,  L., 
Syriao,  read  to.  KaCaapo';  aTrdSore  KaCaapi. 

history,  written  more  from  the  bright  side,  while 
Matthew  pictures  it  from  the  darker  side.  This  indi- 
vidual was  better  than  his  party  who  had  despatched 
him  to  tempt  Christ :  he  made  no  concealment  of  the 
effect  which  the  wisdom  of  Christ  made  upon  him. 
This  history  is  allowed  by  Luke  to  pass  unnoticed. 
The  cunning  shown  in  the  temptation  now  under 
consideration,  is  distinctly  emphasized  by  each  of 
the  three  Evangelists,  Matthew  and  Mark  giving  the 
additional  fact  of  the  union  between  the  Pharisees 
and  Herodians  to  effect  their  ends.  Matthew  states 
that  those  who  were  sent  were  disciples  of  the  Phari- 
sees, and  consequently  young  persons ;  from  Luke 
it  appears  they  were  worldlings,  who  could  only  feign 
scruples  of  conscience.  At  the  outset,  the  lively  ad- 
dition characterizes  Mark,  "  Shall  we  give,  or  shall 
we  not  give  ?  "  The  rest  of  the  narrative  is  quickly 
sketched,  and  remarkably  graphic.  In  the  conclu- 
sion he  is  shorter  than  Matthew  and  Luke. 

Ver.  13.  And  they  send  unto  Him. — Those 
mentioned  in  the  preceding  section,  the  Sanhedrim, 
are  intended.    But  Matthew  represents  with  proprie- 


EXEGETICAL  A]!^D  CRITICAL. 

Comp.  the  parallels  in  Matthew  and  Luke. — The 
turning-point  here  is  the  ironical  acknowledgment 
of  Jesus'  Messianic  dignity  on  the  part  of  the 
Jewish  rulers,  after  that  they,  in  their  attempt 
to  overcome  Jesus  by  the  assertion  of  their 
authority  in  the  presence  of  the  people,  had  been 
covered  with  shame.  It  forms,  consequently,  the 
second  section  of  our  Lord's  strife  in  the  temple  on 
the  Tuesday  of  the  Passion  Week.  In  this  history 
of  the  temptation,  the  object  of  which  was  to  entan- 
gle the  Lord,  two  chief  attacks  are  specialized  by 
Mark  :  the  attack  made  by  the  Pharisees  in  connec- 
tion with  the  Herodians,  or  the  history  of  the  tribute- 
penny  ;  and  the  attack  of  the  Sadducees.  In  the 
latter,  however,  the  question  of  the  scribes  leaves  no 
longer  an  impression  of  malicious  temptation,  but 
draws  the  transactions  to  a  close  with  an  example  of 
the  triumph  of  Christ  over  many  minds  among  the 
Bcribes  and  Pharisees.    It  is,  nevertheless,  the  same 


120 


THE   GOSPEL  ACCORDING  TO  MARK. 


ty  the  Pharisees  as  the  most  active  in  the  transac- 
tion.— To  catch  Him. — 'Aypeveiu  refers  primarily  to 
the  chase. 

Ver.  15.  Shall  we  give? — Important  applica- 
tion of  the  question  to  their  conduct.  They  appear, 
moreover,  anxious  to  place  the  negation  in  His 
mouth. 

Ver.  11.  The  things  that  are  Caesar's. — The 
order  of  the  words  in  Mark  is  pecuhar ;  the  construc- 
tion is  more  cautious,  and  yet  more  lively. — And 
they  marvelled  at  Him. — The  young  aristocratic 
portion  of  the  population  of  the  capital  had  not,  in 
its  pride,  expected  such  a  blow  from  the  Gahtean 
Rabbi.  Matthew  informs  us  that  they  felt  themselves 
overcome :  in  Mark  this  is  implied. 


DOCTRINAL,  AND  ETHICAL. 

1.  See  Matthew. 

2.  The  feigned  alliance  of  hostile  parties  against 
Christ,  a  measure  of  the  greatness  of  their  hatred 
to  Christ.  Mark  has  already  (ch.  iii.  6)  recorded  the 
decision  of  the  alUance.  Compare  the  friendship  of 
Pilate  and  Herod,  as  recorded  in  Luke. 

3.  Students  and  young  nobles  are  often  caught  in 
the  dangerous  currents  of  their  day.  They  are  often, 
through  their  warm,  generous  feelings,  misled  and 
deceived. 

4.  Christ  remains  unmoved  by  the  excitement ; 
and  what  was  confused,  becomes,  by  a  reference  to 
manifest  right,  disentangled. 

5.  The  word  of  Christ  undermined,  further,  the 
alliance  between  the  two  alUed  hostile  parties.  The 
Pharisees  were  not  willing  to  give  to  the  Emperor 
what  belonged  to  him ;  the  Herodians  gave  not  to 
God  what  was  God's,  not  even  in  appearance. 


HOMILETICAIi  AND   PRACTICAL. 

See  the  notes  on  Matthew. — Perfect  rest  and  cahn- 
ness  is  the  perfect  action  and  quickness  of  the  spirit. 
— The  spiritual  presence  of  Christ  fills  the  present 
with  the  might  of  eternity. — How  a  stream  of  light 
from  Christ  can  become  a  piercing  lightmng-flash. — 
Hypocrisy,  the  original  sin  of  an  impure  patriotism 


and  feeling  of  false  freedom. — The  majesty  with 
which  Christ  investigates  the  rights  of  Casar :  1. 
Tlie  free  examination ;  2.  the  just  recognition ;  3. 
the  holy  reservation. — Christ  and  the  young  nobility 
of  Jerusalem:  1.  How  little  they  knew  ;  2.  how  roy- 
ally He  revealed  Himself  to  them. — Students  and  ear- 
nest youths  often  the  unconscious  and  deceived  tools 
of  impure  endeavors. — Divine  simplicity  and  integrity 
always  triumphant  over  human  and  devilish  cunning. 
— Speak  the  truth  without  seeking  to  please  or  to  in- 
jure any  one. — Amazement  may  form,  particularly 
with  youthful  and  deceived  minds,  the  beginning  of 
wisdom. 

Starke  :  —  Nova  Bibl.  Tub.  :  —  The  meanest 
kind  of  persecutors  betake  themselves  to  the  secular 
authority. — Truth  must  frequently  find  that  hypo- 
critical professors  unite  with  worldlings  against  her. 
— Hedinger: — Every  station  has  its  rights.  Fear 
God.  Honor  the  king:  1  Pet.  ii.  17. — Canstein  : — 
The  Pharisees  flattered  the  Lord  to  destroy  Him ; 
He,  however,  put  them  to  shame  to  bring  them  to 
salvation. — Braune  : — Those  who,  from  their  knowl- 
edge, should  have  been  the  friends  of  truth,  are  the 
first  in  emuity  against  the  King  of  truth.  (Pharisees 
and  Herodians.)  No  one  should  allow  himself  to  be 
employed  to  vex  others  :  this  is  especiaUy  the  duty 
of  young  persons  towards  noble,  venerable  men. — 
They  thought  He  had  within  Him  the  spark  of  vanity, 
and  that  He  would  destroy  Himself  in  His  zeal  for 
God's  honor  and  His  own  personal  dignity,  which 
they  presented  in  combination.  So  do  men  strive  to 
entangle  one  another  by  praise. — See  Braune's  ex- 
tract from  Claudius'  Asmun,  p.  316. 

ScHLEiERMACHER  : — It  wcrc  a  different  case  if  ye 
had  never  received  the  money,  if  ye  had  perilled 
blood  and  life-  for  independence  ;  but  if  ye  have  suf- 
fered the  halter  to  be  bound  round  your  neck,  and 
have  not  made  any  opposition,  then  bear  the  yoke. — 
Ye  are  giving  your  approval  to  the  external  regula- 
tions under  which  ye  are  living,  as  is  sufficiently  evi- 
dent from  your  use  of  the  money. — (God,  what  is 
God's.)  He  would  remind  them  that  they  had  other 
wealth,  and  were  in  undisturbed  possession  of  the 
same. — They  shoukl  distinguish  between  the  tribu- 
tary condition  and  the  spiritual. — Gossner  : — Out  of 
hypocrisy  they  state  the  truth,  in  order  to  overthrow 
the  truth. 


4.  The  Attack  of  the  Sadducees,  and  their  Overthrow.     Vers.  18-2'7. 
(Parallels :  Matt.  xxii.  23-33 ;  Luke  xx.  27-40.) 

18  Then  come  unto  him  the  Sadducees,  which  say  there  is  no  resurrection;  and  they 

19  asked  him,  saying,  Master,  Moses  wrote  unto  us,  If  a  man's  brother  die,  and  leave  his^ 
wife  hehind  Mm,  and  leave  no  children,  that  his  brother  should  take  his  wife,  and  raise 

20  up  seed  unto  his  brother.     Now  there  were  seven''  brethren:  and  the  first  took  a  wife, 

21  and  dying  left  no  seed.     And  the  second  took  her,  and  died,  neither  left  he^  any  seed: 

22  and  the  third  likewise.     And  the  seven  had  her,  and  left  no  seed:*  last  of  all  the  wo- 

23  man  died  also.     In  the  resurrection  therefore,  when  they  shall  rise,  whose  wife  shall 

24  she  be  of  them  ?  for  the  seven  had  her  to  wife.     And  Jesus  answering,  said  unto  them, 
Do  ye  not  therefore  err,  because  ye  know  not  the  scriptures,  neither  the  power  of  God  ? 

25  For  when  they  shall  rise°  from  the  dead,  they  neither  marry,  nor  are  given  in  marriage; 

26  but  are  as  the  angels  which  are  in  heaven.     And  as  touching  the  dead,  that  they  rise; 
have  ye  not  read  in  the  book  of  Moses,  how  in  the  bush  God  spake  unto  him,  saying,  I 


CHAP.  XII.  18-2'7. 


121 


27  am  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob?     He  is  not 
the  God  of  the  dead,  but  the  God  ®  of  the  Hving :  ye  therefore  do  greatly  err. 

[1  Ver.  19. — The  avTov  after  yvvalKo.  is  omitted  by  B.,  C,  I/.,  A.,  Meyer.] 

[2  Ver.  20. — After  eTrra,  Elzevir  and  Fritzsche  have  ovv ;  it  is  not  found  in  A.,  B.,  C,  E.,  F.,  L.] 

[3  Ver.  21. — Instead  of  xal  ouSe  aurbs  ai^riKe,  B.,  C,  L.,  Tischondorf  read  /ni)  KaTaAtTrwc] 

*  Ver.  22. — The  reading,  koX  o'l  kma  ovk  a<j)riKav  crjre'pjiia,  [omitting  eKa^ov  ainriv  and  the  second  Kai,]  is  strongly  sup- 
ported hy  B.,  C,  L.,  A.,  [Tischendorf  ] ;  but  the  demands  of  the  context  go  to  strengthen  the  Codd.  which  give  the  other 
reading.  That  no  seed  was  left  by  the  seven,  is  in  and  for  itself  of  no  importance ;  it  is  merely  the  occasion  of  the  seven 
taking  the  same  woman  to  ■ndfe. 

*  Ver.  23.— "Oto;'  avao-Tiocri  is  omitted  by  B.,  C,  L.,  A.  Lachmann  puts  it  Ln  parenthesis ;  Cod.  A.,  &c.,  support  it ; 
and  the  consideration,  that  its  omission  is  easier  to  account  for  than  its  insertion,  is  an  additional  argimicnt  in  favor  of 
this  reading. 

*  Ver.  27.-0605  is  wanting  with  ^uvtwv  in  A.,  B.,  C,  D.,  Griesbach,  Lachmann,  and  Tischendorf.  [Tischendorf  omits 
voxels  oJc,  after  B.,  C,  L.,  A.] 


EXEGETICAL  AND  CRITICAI/. 

See  Mattheio,  and  the  parallel  in  Luke. — In  this 
section,  Mark's  individuality  appears  only  in  the 
more  pictorial  description  of  the  seven  successive 
marriages  ;  in  special  supplemental  strokes  ;  in  the 
more  positive  tracing  of  the  error  of  the  Sadducees 
up  to  a  want  of  knowledge  of  the  Scriptures  and  to 
unbelief;  and  in  the  final  statement,  Ye  therefore 
do  greatly  err.  While  the  immediate  effect  of 
Christ's  word  is  not  presented  till  the  Evangelist 
comes  to  relate  the  next  history. 

Ver.  23.  When  they  shall  rise. — The  imme- 
diate, special  reference  is  to  the  seven.  Perhaps 
doubt  is  also  expressed. 

Ver.  26.  How  in  the  bush ;  that  is  to  say,  in 
the  appropriate  passage,  where  the  thorn-bush  is 
spoken  of — which  ye  will  find  something  of  a  thorn- 
bush. 


DOCTEINAIi  AND  ETHICAL. 

1.  Comp.  llaifhew,  and  the  conclusion  of  the 
Apostles'  Creed,  Resurrection  of  the  body,  etc.  John 
V. ;  1  Cor.  XV. ;  2  Cor.  v. ;  Dan.  xii.,  etc.  Comp. 
the  doctrine  of  the  Scripture  on  the  Resurrection,  as 
unfolded  in  the  works  upon  Biblical  Theology,  and 
the  teaching  of  the  Church  as  given  in  works  on 
Dogmatics  ;  the  hopes  of  immortality  cherished  by 
the  nations,  recorded  in  histories  of  religion.  Comp. 
the  proofs  of  an  immortality.  The  writings  bearing 
on  the  topic  from  Plato's  Phcedo  down. 

2.  Unbelief  has  always  two  springs  :  1.  The  want 
of  historic  faith  (Ye  know  not  the  Scriptures) ;  2. 
the  want  of  personal  faith  (Ye  know  not  the  power 
of  God). 

3.  Belief  in  immortality  and  belief  in  angels,  or 
a  world  of  spirits,  are  most  intimately  united :  so 
also  the  respectively  opposed  elements  of  unbelief. 

4.  UnbeHef  is,  on  the  one  hand,  united  with  rude 
sensuality  ("  marrying"  in  that  world  too) ;  and,  on 
the  other,  with  a  wild  phantasy  (indulging  in  phan- 
tasies upon  the  future  state),  and  a  carnal  view  of 
the  uniformity  obtaining  throughout  God's  universe 
{tout  comme  chez  nous). 

5.  Unbelief,  which  attacks  one  part  of  the  truth, 
understands  nothing  of  that  part  upon  which  it  in- 
tends to  support  itself  in  attacking. 

6.  They  tempted  the  Lord  to  the  abandonment 
of  the  doctrine  of  the  resurrection,  or  to  the  retaining 
of  it,  coupled  with  polygamy  in  the  futui'e  as  its  con- 
sequence. They  supposed.  He  must  either  state  an 
absurdity,  or  be  struck  dumb  by  their  supposed  dc- 
duclio  ad  absurdiim.  But  they  had  political  designs 
in  addition.  Comp.  Matthew.  They  intended  that, 
by  a  denial  of  the  resurrection,  He  should  deny  His 


work,  or  should  present  Himself  as  an  enthusiast, 
and  yield  up  to  the  profane  world  the  secret  of  His 
hope.  Christ  sent  the  especially  "  wise "  home  as 
the  especially  "foolish." 


HOMILETICAL  AND    PRACTICAL. 

Comp.  Matthew. — The  Sadducees  constitute  the 
historical  counter-picture  to  the  Pharisees. — The  Sad- 
ducees, the  deniers  of  immortality,  are  immortal. — 
They  invented  an  Improbable,  indecent  tale  to  deny 
a  most  trustworthy  and  glorious  reality. — They  find 
in  the  Bible  a  thorny  bush  indeed,  but  not  the  burn- 
ing bush. — The  sentimental  expectations  of  a  bodily 
sight  and  possession  are  not  tenable :  1.  Too  great 
for  the  reason ;  2.  for  faith  too  little ;  3.  for  both 
preposterous. — The  external  revelation  is  not  in  itself 
weak  through  too  strong  faith,  but  through  creduhty 
springing  from  too  httle  faith,  which  believes,  1. 
3Iany  things,  but  not  much  ;  2.  the  extraordinary, 
but  not  the  miraculous  ;  S.  the  spectral,  but  not  the 
spiritual ;  4.  the  earthly  in  heavenly  hue  and  dress, 
but  not  the  heavenly  as  the  glorification  of  the 
earthl3^ — The  Sadducees  and  their  faith:  I.  How 
they  attack  faith  (while  they  propound  the  most  im- 
{jrobable  views),  either,  1.  with  an  improper  explana- 
tion of  Scripture  and  of  the  law,  2.  with  an  improper 
picture  of  life,  and  8.  with  an  improper  view  of  the 
world;  or,  1.  with  improper  reasoning,  2.  with  im- 
proper wit.  II.  How  faith  replies:  with,  1.  a  deeper 
exposition  of  Scripture,  2.  higher  pictures  of  life,  3. 
a  hoHer  contemplation  of  the  world  in  the  light  of 
God. — They  say,  our  unbelief  comes  from  our  know- 
ing :  He  says,  it  comes  from  your  not  knowing. — 
The  belief  in  the  angels  makes  the  beUef  in  the  res- 
urrection a  necessity. — One  truth  of  faith  explains 
and  strengthens  another. — Unbelief  in  immortahty  a 
radical  error:  1.  A  positive  confusion;  2.  a  positive 
mistake. 

QuESNEL  : — The  devil  gives  the  Christian  no  rest. 
If  one  temptation  does  not  entangle,  another  is  tried ; 
hence  watchfulness  is  essential. — Hedinger  : — Pre- 
formed opinions  constitute  a  hindrance  to  the  truth. 
— Oh  that  there  were  none  among  Cliristians  who 
doubt  the  resurrection  !  If  they  venture  not  to  ac- 
knowledge their  doubt,  they  manifest  nevertheless  by 
their  deeds  that  they  believe  in  no  otiicr  life. — The 
thoughts  of  carnal  men  regarding  the  heavenly  life 
are  carnal  and  disreputable. — Canstein  : — Christians 
must  stir  themselves  up,  in  thinking  of  the  eternal 
life,  to  separate  themselves  ever  more  and  more  from 
the  lusts  of  the  body  and  fleshly-mindedness. 

Buauxe: — It  was  the  extreme  fleshly-minded 
(the  Sadducees)  who  could  not  comprehend  the  reali- 
ty and  truth  of  the  spiritual  world. — The  Gospel  of 
the  Risen  One  has  brought  forward  more  clearly  for 
the  spirit  of  man  the  kingdom  of  God  and  the  hope 


122 


THE   GOSPEL  ACCORDING  TO  MAKE. 


of  resurrection,  of  which  we  have  frequent  relations 
in  the  Acts  of  the  Apostles,  where  the  Sadducees 
repeatedly  appear  as  foes. — The  Saviour  unites  the 
Scriptures  and  the  power  of  God.  Hence  comes  Au- 
gustine's statement,  The  more  we  see  of  the  Scrip- 
ture, the  more  we  die  to  the  world ;  the  more  we 
live  to  the  world,  the  less  we  see. — "  Reason  digs 
beside  (ScriptureX  FrivoUty  stalks  by,  and  Pride 
flies  away  over  "  (Zinzendorf ).  Many  of  the  Rabbis 
dreamed  of  marriages  according  to  passages  in  the 
prophets,  as  Isa.  Ixv.  20,  23,  where  we  read  of  a  new 
heaven  and  a  new  earth ;  and  this  was  not  once 
deemed  base  by  the  Pharisees. — Of  marriage,  accord- 
ingly, that  alone  remains  which  was  spiritual,  just  as 
sex  in  regard  to  physical  distinctions  is  lost,  and  that 


alone  remains  which  had  spiritually  been  developed ; 
for  the  distinction  between  sexes,  consisting  in  the 
development  of  what  relates  to  spirit,  and  in  that 
which  lays  hold  of  the  mind's  most  inner  nature, 
continues  undoubtedly  for  ever. — Death  breaks  all 
bands,  but  destroys  not  existence. 

Brieger  : — He  who  has  not  in  various  ways  ex- 
perienced that  God  is  the  Living  One,  cannot  from 
the  heart  believe  in  any  resurrection.  Is  God  called 
the  God  of  Abraham  ?  much  more  must  He  be  called 
the  God  of  Jesus  Christ,  John  v.  29  ;  1  Cor.  xv.  19 ; 
Rom.  xiv.  8. 

Gossner: — One  sort  of  evil  men  after  another 
come  to  Jesus  to  trouble  Him,  to  tempt  Him,  instead 
of  seeking  their  salvation  from  Him. 


5.  The  Scribe,  first  tempting,  then  half  won.     Vers.  28-34. 
(Parallels :  Matt.  xxii.  34-40 ;  Luke  xx.  39.) 

28  And  one  of  the  scribes  came,  and  having  heard  them  reasoning  together,  and  per- 
ceiving^ that  he  had  answered  them  well,  asked  him,  Which  is  the  first  commandment 

29  of  all  ?    And  Jesus  answered  him,  The  first  of  all  the  commandments  is,^  Hear,  0  Israel ; 

30  The  Lord  our  God  is  one  Lord :  And  thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  mind,^  and  with  all  thy  strength.     This  is 

31  the  first  commandment.*     And  the  second  is  like,  namely  this,^  Thou  shalt  love  thy 

32  neighbour  as  thyself:  there  is  none  other  commandment  greater  than  these.  And  the 
scribe  said  unto  him,  "Well,  Master,  thou  hast  said  the  truth :  for  there  is  one  God ;  ^  and 

33  there  is  none  other  but  he :  And  to  love  him  with  all  the  heart,  and  with  all  the  under- 
standing, and  with  all  the  soul,''  and  with  all  the  strength,  and  to  love  his  neighbour  as 

34  himself,  is  more  than  all  whole  burnt-offerings  and  sacrifices.  And  when  Jesus  saw 
that  he  answered  discreetly,  he  said  unto  him,  Thou  art  not  far  from  the  kingdom  of 
God.     And  no  man  after  that  durst  ask  him  any  question. 


[1  Ver.  28.- 

^  Ver.  29. — Many  variations. 


-Lachmann  reads  iSiov  for  eiSibs,  after  C,  D.,  L.] 

■Many  variations.     Tisohendorf,  adopting  B.,  L.,  A.,  reads  on  npuj-rri  ecrriV ;  Griesbach,  on  Trpionj  TraiTwv 
evToKy,  after  A.  and  Minusculi. 

[^  Ver.  30.— Tischendorf,  following  D.  and  some  Minusculi  and  Versions,  omits  koI  e|  oAi)s  t^s  Stovoias.j 
^  Ver.  30.— Aiirrj  vrpciJTij  evroA^  omitted  by  Tischendorf,  following  B.,  E.,  L.,  A. ;  retained  by  A.,  D.,  &c. 
^  Ver.  31.— Tischendorf  reads  simply  Sevrepa  avTrj,  and  so  B.,  L.,  A. ;  this  means,  "this  is  the  second  in  importance." 
liachmann,  and  the  majority  of  the  MSS.,  retain  6/xoia  avrfj. 
[«  Ver.  32.— The  best  MSS.  omit  ©eds  after  eo-ji.] 
['  Ver.  33.— Tischendorf,  following  B.,  L.,  A.,  omits  xal  cf  oAijs  t^s  ^vxv^-    Meyer  defends  the  reading.] 


EXEGETICAIi  AND  CEITICAL. 

Comp.  Matthew. — The  peculiarities  of  Mark: 
Matthew  causes  the  tempting  Pharisees,  who  were 
for  the  moment  influenced  by  friendly  feehngs  to- 
wards the  Lord  because  He  had  put  the  Sadducees 
to  silence,  to  advance ;  while  Mark  brings  forward 
into  the  light  tlieir  representative,  a  well-meaning 
scribe,  whom  Matthew  designates  more  specifically 
as  a  lawyer.  Matthew  emphasizes  the  temptation, 
Mark  the  questioning  ;  and,  in  addition,  the  transac- 
tion is  clothed  in  a  much  richer  form  than  in  the 
Gospel  by  Matthew.  The  statement  of  Jesus  is  first 
introduced,  that  the  greatest  commandment  is  to 
hear  that  God  is  one,  as  therefrom  proceeds  the  unity 
of  the  commandment  of  love  out  of  the  unity  or  ab- 
solute simi)licity  of  the  entire  inner  life.  To  this 
succeeds  the  joyful  assent  of  the  scribe,  and  bis  well- 
nigh  literal  repetition  of  the  Lord's  words.  And, 
lastly,  the  recognition  by  Christ  that  he  had  an- 
swered discreetly ;  to  which  the  declaration  is  ap- 
pended, that  he  was  not  far  from  the  kingdom  of 


God.  The  observation  that  the  Jews  dared  not  ques- 
tion further,  forms  the  conclusion  of  this  section  in 
Mark.  Luke  appends  this  remark  to  the  question 
of  the  Sadducees,  Matthew  to  the  counter-question 
of  Christ.  Considering  the  meaning,  these  three 
narratives  form  but  one  whole.  For,  after  the  Sad- 
ducees had  been  defeated,  the  hope  to  overcome 
Him  was  already  destroyed.  The  temptation  here 
narrated  was  only  an  ambiguous  after-game,  prob- 
ably half  devoted  to  the  attempt  of  inducing  Christ 
to  allow  Himself,  in  spite  of  all,  to  be  won  over  as  a 
partisan  to  the  party  of  the  Pharisees.  But  when 
Jesus  had  put  His  counter-question,  to  which  no  re- 
ply could  be  given,  the  mouths  of  His  opponents 
were  finally  closed.  Upon  the  allegation  of  Meyer, 
that  a  difference  exists  between  Mark  and  Matthew, 
comp.  A^ote  to  Matthew's  account. 

Ver.  28.  The  first  commandment  of  all. — 
The  first,  and  that  in  the  sense  of  the  chief  impor- 
tance. See  Note  upon  Matthew.  "  The  Jews  enu- 
merated six  hundred  and  thirteen  ordinances ;  three 
hundred  and  sixty-five  prohibitions,  according  to  the 
days  of  the  year;   two   hundred   and   twenty-eight 


I 


CHAP.  Xn.  28-34. 


123 


commandments,  according  to  the  parts  of  the  body. 
The  Pharisees  distinguished  between  lesser  and  great- 
er commandments."     Braune. 

Ver.  29.  Hear,  O  Israel ;  The  Lord :  Deut. 
vi.  4,  5. — Jesus  gives  the  introduction  to  the  ten 
commandments  as  the  first  command  itself,  not  in  so 
far  as  it  forms  one  of  the  commandments,  but  in  so 
.  far  as  it  is  the  principle  of  the  commandments, — 
finding  its  full  exposition  in  the  words  :  And  thou 
shalt  love,  etc.  The  inner  idea  of  the  introduction 
has  been  explained  already  in  Deuteronomy,  from 
which  the  citation  is  drawn.  Directly  in  opposition 
to  this  q%ialiiative  conception,  the  modern  Jews 
reckon,  according  to  their  division,  the  words  :  Hear, 
0  Israel,  etc.,  quantitatively^  as  the  first  command- 
ment. Upon  this  division,  as  well  as  generally  upon 
the  various  divisions  of  the  decalogue,  comp.  Geff- 
KEN,  Ueher  die  verschiedene  Ehitheilung  dcs  Deka- 
loc/us,  Hamburgh,  1838,  p.  9  seq.  "  This  principle  of 
all  duties  was  termed  specially,  rix"'"ip  or  some- 
times, after  the  initial  word,  yoiii  ■  and  the  words 
were  usually  recited  daily,  night  and  morning ;  see 
ViTRiNGA,  Synagoga  Judaica,  2,  3,  15  ;  Buxtorf, 
Syn.  9."     Meyer. 

Ver.  80.  With  all  thy  heart.— The  Hebrew 
text  has  the  three  following  specifications  :  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
strength  (nxia  a  might  which  is  at  once  the  mani- 
festing of  strength,  and  employing  of  strength  ;  Ge- 
senius,  robur,  vehementia).  Instead  of  the  first  word, 
heart,  the  Septuagint  reads,  ^lavoia  ;  the  second  is 
of  the  same  tenor ;  and  the  third  it  properly  renders 
Swa^is.  Christ's  quotation,  as  given  by  Matthew, 
follows  the  original  text  in  the  first  and  second 
word,  heart,  soul ;  but  substitutes,  with  a  fulness  of 
meaning,  for  the  third,  Siavoia,  the  moral  might  of 
consciousness,  of  will.  In  Mark,  the  one  word  is 
expressed  by  two,  ^lavoia  and  lax^s  (=  I'xtd).  On 
the  contrary,  in  Mark,  the  scribe  divides  the  first 
conception  (heart)  into  two,  KapSia  and  avveais ; 
while  the  lawyer,  in  the  narrative  in  Luke  x.  27, 
where  we  have  a  similar,  though  not  identical,  inter- 
view, speaks  as  Jesus  here  does.  Only  iVx^s  pre- 
cedes Sidi^oia.  From  all  this,  it  is  evident  that  a 
freer  mode  of  handling  the  Old  Testament  text  pre- 
vailed in  the  apostoUc  circle ;  moreover,  it  is  worthy 
of  being  noted  that  no  Gospel  contains  the  Swa^is 
of  the  Septuagint.  Whether  the  differences  are  only 
"  variations  of  the  Greek  tradition,"  occasioned  by 
the  habit  of  quoting  from  memory,  or  different  points 
of  view,  is  doubtful.  In  any  case,  it  is  noteworthy 
that  the  philosophizing  Septuagint  has  explained 
KapSia  by  Sidvoia ;  while,  according  to  Matthew, 
Christ,  spiritualizing  Icrx^s,  gives  its  force  as  Sidvoia, 
which  is  preceded  by  the  heart  and  soul.  Mark  and 
Luke  exegetically  unite  Stduuia  and  jVxi^s.  The  law- 
yer, to  indicate  his  legal  stand-point,  adds  to  KapSia, 
which  the  Septuagint  had  converted  into  Sidvota,  the 
avveais.  Upon  biblical  psychology  (upon  which 
Koos,  Beck,  and  Delitzsch  have  written),  comp.  Note 
upon  Matthew. 

Ver.  33.  With  all  thy  understanding. — Signi- 
fication of  the  intelligence,  as  it  develops  into  under- 
standing. 

Burnt  offerings  and  sacrifices. — Ps.  li. ;  1 
Sam.  XV.  22 ;  Hos.  vi.  6.  This  very  comparison 
proved  that  the  lawyer  was  overcome  by  an  emotion 
of  courageous  faith,  the  giving  utterance  to  which 
might  have  easily  caused  offence  to  his  companions. 
It  was  in  this  situation  a  testimony. 


Ver.  34.  Discreetly,  vowex'^^  '•  with  knowledge 
and  understanding. — Attic,  vowix^vrws ;  the  oppo- 
site, acppovus. 

DOCTRINAL  AND  ETHICAL. 

1.  See  remarks  upon  Matthew. — From  the  unity 
and  spiritual  harmony  of  God  proceeds  the  essential 
unity  of  His  law  in  one  principle — love.  This  prin- 
ciple has  already  been  brought  into  view  in  Deuter- 
onomy. The  true  covenant-God,  as  the  one  God  and 
the  one  Lord  over  hearts  and  in  them, — this  makes 
one  life-experience,  one  life-motive,  love.  So  appears 
the  royal  law  as  given  by  James  (ch.  ii.  8)  and  Paul 
(Rom.  xiii.  10).  Upon  the  element  of  temptation  in 
this  question,  comp.  Note  on  Matthew.  In  the  pas- 
sage  before  us,  religion  is  declared  to  be  the  central, 
concentrated  direction  of  the  whole  man,  especially  of 
his  souVs  poivers,  to  the  one  God. 

2.  The  man,  in  whose  inward  parts  the  law  of 
God  has  been  by  love  inscribed,  loves  at  first  from- 
the  heart,  in  the  very  core  of  his  being ;  next,  not- 
withstanding the  varying  frames  of  his  soul,  in  his 
soul  likewise,  in  the  disposition  of  his  soul-life ;  and 
then  in  his  practical  intelligence  or  mode  of  thought, 
— in  the  practical  resolutions  and  purposes  of  his  life, 
with  which  all  the  powers  of  his  life  (as  members 
and  instruments  of  righteousness)  enter  into,  and  are 
spent  m,  the  service  of  love. 

3.  Braune  : — These  two  commandments  point 
to  the  two  tables  of  the  law.  Upon  the  first  are  five 
laws,  concerning  God's  glory,  God's  likeness,  God's 
name,  God's  day,  God's  representatives ;  upon  the 
second,  five  concerning  person  and  life,  marriage  and 
household  peace,  goods  and  chattels,  honor  and 
right,  and  the  heart  of  man.  The  two  tables  are 
one ;  containing  the  commandments  of  one,  insep- 
arable, heavenly  law  of  love. 

4.  To  be  rational  (discreet),  the  Lord  here  calls, 
not  to  be  far  from  the  kingdom  of  God.  The  reason, 
ideally  conceived,  is  the  faculty  of  understanding  or 
perceiving  the  divine  in  its  ideas.  This  faculty  per- 
ceives the  idea  of  love  in  the  law.  Discretion  and 
subtUty  mark  the  contrast  between  the  true  and  false 
use  of  reason. 

5.  Thou  art  not  far  from  the  kingdom  of  God. — 
He  who  recognizes  the  law  in  its  spiritual  meaning, 
and  in  opposition  to  external  forms  and  ceremonies 
(more  than  burnt-ofiPerings  and  sacrifices),  is  on  the 
road  of  the  Spirit  (rational  in  a  moral  sense),  and  on 
the  way  of  return  from  self-righteousness  and  of 
turning  back  to  self-knowledge,  which  conditions  the 
enti-auce  into  the  kingdom  founded  by  Christ.  Not 
far  from,  that  is,  near.  What  was  still  wanting  was, 
the  full  surrender  to  his  conviction,  or  the  actual  fol- 
lowing of  Jesus.  This  transaction  is,  accordingly, 
a  sign  and  presage  of  Christ's  victory  in  the  centre 
of  His  enemy's  camp. 


HOMILETICAL  AND  PRACTICAL. 

See  Mattheio. — The  three  unities  in  religion,  a 
type  of  the  Trinity  of  the  one  God  :  1.  The  one  God ; 
2.  the  one  fttith  (giving  heed  to  Christ's  word) ;  3. 
the  one  commandment. — The  unity  of  God  is  not 
mere  individuality,  nor  singleness,  but  chiefly,  His 
being  alone  and  His  being  one,  to  which  the  imity  of 
man  in  the  simplicity  of  the  faith  must  correspond. 
— Man  is  really  a  unity  in  obedience,  when  his  inner 
life,  in  the  trinity  of  heart  (feeling),  of  soul  (the  will), 


124 


THE  GOSPEL  ACCORDING  TO  MARK. 


and  of  reason  or  intelligence,  is  at  one  with  itself  and 
with  God's  word. — Unity  and  trinity,  the  secret  of 
all  spiritual  life:  1.  Of  the  highest  hfe  above  us; 
2.  of  the  deepest  life  within  us ;  3.  of  the  richest  life 
around  us. — In  the  true  love  of  God  and  his  neigh- 
bor, man  would  re-obtain  his  true  self-love,  and  re- 
cover from  his  diseased  self-love. — Thou  art  not  far 
from  the  kingdom  of  God;  or,  the  tempter  trans- 
formed into  the  disciple.  Or  a  meaning-fraught 
VFord, — 1.  of  recognition,  2.  of  warning,  3.  of  encour- 
agement.— Christ  explamed  in  the  temple-court,  in 
the  circle  of  those  who  hated  Him,  the  great  law  of 
love,  as  He  upon  the  night  of  betrayal  instituted  the 
meal  of  love,  and  upon  Golgotha  overcame  the  curse 
of  the  entire  world-hate,  by  His  act,  by  His  suflfermg, 
and  by  His  sacrifice  of  love. 

Canstein  : — Good  men  may  be  often  so  misled 
as  to  permit  themselves  to  be  employed  agamst 
Christ :  for  such  we  must  have  compassion,  pray  for 
them,  and  endeavor  to  deliver  them. — Quesnel  : — 
True  rehgion  consists  in  hearing,  believing,  and  lov- 
ing.— As  thou  lovest  thyself,  so  act  with  thy  neigh- 
bor.— Hedinger  : — Who  can  withstand  the  truth  ? 
Where  but  a  little  good-will  is  found,  it  pierces 
through.  But  ah !  how  hard  the  hearts  that  strive 
against  her! — Osiander: — External  ceremonies  are 
no  doubt  good ;  but  where  they  are  found  without 
love,  they  are  only  a  mantle  covermg  secret  sin,  and 
will  be  rejected  by  God.— Bibl.  Wirt. :— Courage, 
ye  teachers  and  preachers  !  God  moves  the  heart  of 
many  a  one,  who  has  not  known  the  fact,  in  a  ser- 
mon, so  that  he  goes  forth  better  than  he  came  iii.— 
He  who  recognizes  the  worth  of  love,  and  what  it  is, 
is  near  the  kingdom  of  God ;  but  he  who  has  ex- 
perienced love,  is  in  it. — Hedinger  : — Whospever  is, 
in  the  beginning,  obedient  and  true  to  the  divine  lead- 
ings of  grace,  of  him  is  there  hope  that  he  is  won. — 
He  who  is  near,  is  not  therefore  within  the  kingdom. 
Matt.  vii.  13.— Canstein  :— Truth  conquers. — Ques- 
nel :— A  silence  of  contentedness  and  obedience  is  a 
wholesome  silence ;  but  that  of  rude  ignorance  and 
obstinacy  is  a  damning  silence. 

Rieger: — Upon  the  commandment  of  love  to 
God  and  to  our  neighbor  is  all  dependent ;  and  yet 
God,  on  account  of  man's  lost  state,  could  not  leave 
all  to  be  dependent  on  this  alone,  but  had  to  reveal 
many  other,  special,   expUcit  commandments,   and 


make  us  conscious  of  our  captivity  to  sin  by  them. 
Not  till  that  institution  (these  laws)  has  fulfilled  its 
part,  can  we  be  brought  by  the  grace  of  Christ  under 
the  law  of  the  Spirit. 

Lisco : — All  external  sacrifices  are  only  weak 
types  of  the  one  perfect  sacrifice,  the  perfect  surren- 
der of  the  heart  to  God. — With  thy  earnest  moral 
striving,  thou  art  upon  the  way  by  which  the  king- 
dom of  God  may  be  reached ;  for  thou  recognizest 
the  existence  of  true  piety,  and  deceivest  thyself  not 
with  an  external  righteousness  by  works.  The  en- 
trance is  by  faith  alone  in  the  Saviour,  Who  is  the 
Way,  John  xiv.  6. — Gerlach: — Through  a  living 
acquaintance  with  God's  law,  through  heartfelt  aifec- 
tion  for  its  chief  commandment,  love,  man  comes 
near  to  the  kingdom ;  but  to  come  into  the  kingdom, 
he  needs  the  knowledge  of  God,  by  which  alone  the 
conflict  between  pleasure  in  the  law,  and  its  constant 
transgression,  can  be  stopped. — Braune  : — God  is 
one,  says  Paul,  Gal.  iii.  20,  to  prove  that  law  and 
promise  are  eternally  one.  So,  too,  says  the  Lord 
here,  in  that  He  calls  to  His  support  the  fundamen- 
tal doctrine  of  the  law :  Hear,  Israel,  etc.  It  is  al- 
ways the  heart  upon  which  God  first  looks. — The 
second  command  is  the  proof  of  the  first.  "  If 
a  man  say,  I  love  God,"  etc.,  1  John  iv.  20. — God 
says,  No  God  beside  Me ;  but  man  must  say.  Other 
men  beside  me. — On  God's  account  we  are  boimd 
to  love  our  neighbor  as  ourselves. — Thou  shalt :  it  is 
accordingly  no  merit  if  thou  do  so  ;  but  it  is  sin  if 
thou  neglect.  Thou  shalt  perfectly :  It  is  not  a  por- 
tion which  suffices.  This  must  drive  us  to  Him  who 
fulfilled  this  law,  and  helps  us  to  fulfil.-^The  Master 
gives  measured  praise :  of  beautiful  views  and  fine  dec- 
larations He  never  makes  too  much,  but  recognizes 
these  in  all  relations  in  such  a  way  as  to  encourage 
to  progress. — Let  each  take  heed,  that  in  his  case 
the  separation  between  knowing  and  doing,  between 
the  acknowledgment  of  the  faith  and  the  work  of 
faith,  become  not  fixed,  and  ever  grow  more  terrible. 

Schleiermacher  : — See  his  Sermons,  vol.  iii.  p. 
765  ff. — Beieger: — To  love  God,  who  is  the  Love 
and  the  Life,  is  to  live  godly.  But  he  who  lives  in 
and  with  God,  or  godly,  loves  also  what  God  loves. 
— Love  is  the  only  self-sacrifice,  and  it  is  the  only 
sacrifice  that  God  wishes. — Gossner  : — One  God,  one 
heart,  one  love. 


6.  Tlie  decisive  Counter-question  put  by  the  Lord  to  the  Scribes.     Vers.  35-37. 
(Parallels:  Matt.  xxii.  41-lG;  Luke  xs.  41-4'1.) 

35  And  Jesus  answered  and  said,  while  lie  taught  in  the  temple,  How  say  the  scribes 

36  that  Christ  is  the  son  of  David?     For  David  himself  said  by  the  Holy  Ghost,  The  Lord 
said^  to  my  Lord,  Sit  thou  on  my  right  hand,  till  I  make  thine  enemies  thy  footstool. 

37  David  therefore*  himself  calleth  him  Lord;  and  whence  is  he  then  his  son?     And  the 
common  people  heard  him  gladly. 

[1  Ver.  36.— Some  MSS.  read  keyei  ("the  Lord  said")  instead  of  «In-ev;  Meyer  asserts  that  elnev  comes  from  Matthew, 
Luke,  and  the  cited  passage  in  the  I'salm.] 

[2  Ver.  37. — The  ovi'  is  wanting  in  B.,  D.,  L.,  A.,  Syriac,  Tischendorf ;  bracketed  by  Lachmann.J 

tempting  questions  of  His  enemies,  addressed  to  the 
EXEGETICAL  AND  CEITICAL.  Pharisees,  is  brought  forward  by  Matthew  in  all  its 

historic  importance  as  the  decisive,  concluding  inter- 
See  Matthew,  and  the  parallels  in  Luke. — The     rogation  put  to  the  Pharisees.     In  Matthew,  accord- 
great  counter-question  which   Jesus,   after  all  the     ingly,  this  question  has  the  form  of  a  discussion  or 


CHAP.  XII.  85-3Y. 


125 


rabbinical  disputation  ;  and  without  doubt  this  is  the 
original,  historical  form  of  the  matter.  Much  of  this 
external  form  has  been  rubbed  away  by  Mark ;  yet 
he  points  out  by  the  words,  "  Jesus  answered,"  that 
the  statement  contained  a  reply  to  some  question 
already  put,  with  a  view  to  try  tlie  Lord.  Conse- 
quently the  last  is  referred  to.  In  this  way,  the 
preceding  discussion  also  gains  a  new  illustration ; 
for  which,  consult  the  explanation  of  this  last  temp- 
tation. Mark,  in  allowing  the  form  of  the  disputation 
to  pass  unnoticed,  causes  Christ's  spiritual  triumph 
to  stand  out  all  the  more  strongly  to  the  view ;  just 
as  he  presented  the  preceding  narrative  likewise 
from  its  bright  side. 

Ver.  35.  While  He  taught  in  the  temple. 
— The  last  address  Christ  made  to  the  Pharisees  was 
a  word  intended  for  the  whole  people ;  and  this  is 
in  Mark's  mind  the  most  weighty  point :  and  from 
this  view  we  see  that  His  triumph,  and  the  humbling 
of  His  enemies  in  the  presence  of  the  multitude,  are 
implied  as  matters  decided  from  the  very  outset. 

Ver.  37.  And  whence  is  He  then  his  son? 
— This  question  was  intended  to  say  to  the  Pharisees 
especially,  that  the  Son  of  David,  or  the  Messiah,  as 
David's  Lord,  must,  according  to  the  Scriptures,  be 
of  divine  dignity ;  while  to  the  people  especially  it 
was  intended  to  say,  that  He  was  not  to  be  David's 
son  in  the  sense  that  He  had  been  appointed,  as  they 
expected,  to  found  an  external  Messianic  kingdom, 
after  the  nature  of  David's  kingdom.  But  the  one 
conception  cannot  be  severed  from  the  other. — 
He  who  brings  in  a  divine  kingdom  must  introduce 
one  of  a  different  nature  from  an  earthly  one; 
he  who  introduces  one  of  another,  higher  nature, 
must  introduce  a  divine. — Heard  Him  gladly. — 
Not  merely  in  the  common  sense,  but  with  special 
reference  to  His  divine  dignity  as  the  Messiah,  was  it 
that  they  listened  to  Him.  The  people  were  in  the 
best  mood  for  doing,  and  were  on  the  point  of  doing, 
homage  to  Him. 


DOCTBINAIi  AND  ETHICAL. 

1.  See  Matthew  and  the  foregoing  remarks. 

2.  In  their  last  question,  the  Pharisees  gave  the 
Lord  to  understand  that  if  God  be  only  One,  He 
(Jesus)  could  not  be  God's  Son,  and  desired  in  this 
way  to  force  Him  either  to  offend  against  monotheism, 
or  to  deny  His  own  dignity.  Christ,  by  His  counter- 
question,  lays  down  this  proposition  :  Christ  as  David's 
son,  and  at  the  same  time  David's  Lord,  could  not  be 
man  simply,  though  He  is  a  real  man.  For  David 
calls  Him,  not  in  a  general  way,  his  Lord ;  but  Lord, 
the  Lord,  directly,  and  positively.  At  the  same  time, 
Jesus  reveals  to  them  mediately,  by  means  of  Ps.  ex., 
that  His  kingdom  is  not  of  the  same  nature  as 
David's,  of  a  worldly  character;  that  He  should 
triumph  over  all  His  foes,  and  sit  down  upon  the 
right  hand  of  Majesty  on  high, — a  declaration  which 
comes  distinctly  and  triumphantly  forward  in  His 
trial  before  Caiaphas,  ch.  xiv.  62.  See  Hamann's 
Golgotha,  and  Scheblimini. 

3.  Matthew  marks  chiefly  the  conviction  which 
the  last  counter-question  of  Christ  produced,  made 
apparent  by  the  silence  of  His  opponents:  Mark 
brings  into  prominence  this  presage  of  His  victory 
over  the  rulers  of  the  people,  and  the  perfect  spiritual 
might  by  which  Jesus  subdued  His  enemies.  Hence, 
Mark  notes  this  was  a  moment  when  Christ  needed 
but  to  move  His  finger,  and  the  whole  hierarchy  was 


overthrown^  the  people  lay  at  His  feet.  And  this 
was  indeed  no  mere  Galilsean  ti-iumphal  entry,  in 
which  a  few  individual  friends  from  Bethany  and 
Jerusalem  were  mingled ;  but  it  was  the  Jewish 
people,  who  were  assembled  for  the  Paschal  feast.  It 
was  the  intensified  repetition  of  the  scene  in  Galilee, 
of  which  John  gives  the  account,  ch.  vi.  But  Jesus 
wished  to  rule  over  the  spirit,  and  through  this  rule 
establish  a  kingdom.  The  Israelitish  authorities  de- 
nied Him  homage,  in  suppressed  rage,  in  demoniacal 
silence.  He  retired,  accordingly,  now,  in  His  full, 
decisive  spirit-conquest  over  them,  in  secrecy,  after 
He  had  finished  His  spiritual  judgment  in  denuncia- 
tions of  woe,  and  in  His  decision  regarding  the  gifts 
cast  into  the  temple-treasury. 

HOMILETICAIi  AND  PRACTICAL. 

The  people  heard  Him  gladly.  One  of  the  many 
beautiful,  solemn  moments  which  Israel  lost,  deceived 
principally  on  this  matter  by  its  priesthood.  (Simi- 
larly upon  the  days  of  palms.  The  general  repentance 
after  the  Feast  of  Pentecost,  Acts  v.  The  great 
moment  in  the  life  of  Paul,  Acts  xxii.  22.  A  similar 
one  in  the  life  of  James,  according  to  Hegesippus, 
in  EusEB.  ii.  23.) — The  mystery  in  the  life  of  Jesus 
induces  and  allures  unprejudiced  minds  to  sink  them- 
selves into  its  depths. 

Starke  :  — The  Holy  Scriptures  contain  very  deep 
mysteries. — If  a  true  Christian  is  to  be  formed  out 
of  a  Pharisee,  the  knowledge  of  Christ  in  His  hu- 
manity and  divinity  must  spring  up  within  that  man. 
— QcESNEL : — It  is  only  faith  which  is  able  to  unloose 
these  knots  (i.e.,  unite  divinity  and  humanity). 

Bkaune  :  —  What  think  ye  of  Christ  ?  This 
question  is  the  sum  of  the  law  and  the  Gospel.  He 
had  been  questioned,  first,  as  to  the  tribute,  from 
political  motives ;  then  regarding  marriage  and  the 
resurrection,  because  of  philosophical  views ;  then  con- 
cerning different  commandments,  on  ethical  grounds. 
He  now  asks  the  life-question  of  centuries  (which 
springs  from  the  centre  of  reUgion) :  Rom.  ix.  5 ;  1 
Cor.  XV.  25;  Acts  ii.  34;  Heb.  i.  13. — Had  Moses 
been  superior  to  Christ,  then  had  the  chief  question 
been.  What  is  the  chief  command  of  the  law  ?  Be- 
cause this  is  not  the  case,  the  question  regarding  the 
Saviour  remains  the  chief  and  life-question.  Accord- 
ing to  Christ's  view  of  the  case,  however,  that  first 
query,  conceived  not  according  to  the  law,  but 
according  to  the  Gospel,  belongs  to  this  second. 

Schleiermacher  : — He  does  not  say,  If  He  is  his 
son,  how  is  He  then  his  Lord  ?  but  reversed,  If  he 
himself  names  Him  his  Lord,  how  is  He  then  his 
son  ?  He  consequently  represents  the  first  as  the 
greater  (and  yet  it  is  the  latter  which  forms  the  con- 
cluding point,  inasmuch  as  He  wishes  to  call  upon 
them  to  give  up  their  conception  of  the  Messiah 
for  the  Old  Testament  conception  of  Him,  which  His 
life  had  exemplified). 

Brieger  : — The  Pharisees  having  interrogated 
Him  as  to  His  power.  He  interrogates  them  as  to  His 
person  (for  they  knew,  it  is  properly  remarked,  that 
the  people  considered  Him  the  Messiah). — It  was  now 
recognition  or  rejection.  By  this  question  Jesus 
wishes  to  lead  them  to  decide. — The  throne  of  God, 
at  the  right  hand  of  which  the  Anointed  is  to  seat 
Himself,  is  the  throne  "high  and  hfted  up,"  spoken 
of  by  Isaiah,  ch.  vi., — the  heavenly  throne,  Ps.  ix.  1 ; 
Ixviii.  18;  xxix.  10.  It  is  the  symbol  of  His  rule 
over  heaven  and  earth,  Ps.  ciii.  19;  Rev.  iii.  12;  2 
Tim.  ii.  12. 


126 


THE  GOSPEL  ACCORDING  TO  MARK. 


1.  The  Lord's  Public  Admonition  to  beware  of  the  Scribes.     Vers.  88-40. 
(Parallels :  Matt,  xxiii. ;  Luke  xs.  45-47.) 

38  And  he  said  unto  them  in  his  doctrine,  Beware  of  the  scribes,  which  love  to  go  in 

39  long  clothing,  and  love  salutations  in  the  market-places,  And  the  chief  seats  in  the  sjna- 

40  gogues,  and  the  uppermost  rooms  at  feasts ;  Which  devour  widows'  houses,  and  for  a 
pretence  make  long  prayers :  these  shall  receive  greater  damnation. 


EXEGETICAIi  AISD  CRITICAIi. 

See  Matthew,  and  the  parallels  in  Lule. — Mark, 
like  Luke,  gives  us,  of  the  great  denunciatory  speech 
against  the  Pharisees  and  scribes  which  Matthew 
records,  but  a  very  brief  warning  against  the  scribes. 
And  how  exactly  accoixlant  with  the  intention  of  his 
Gospel !  It  was  only  the  Jewish  Christians,  for  whom 
Matthew  wrote,  who  could  at  once,  and  at  that  time, 
be  summoned  to  gaze  upon  the  pharisaic  Judaism  in 
all  the  blackness  of  its  sunken  state ;  for  young 
Gentile  Christians,  the  great  punitive  speech  was  to  a 
certain  extent  imintelligible,  and  was  besides  too 
strong  food.  Hence  the  picture  of  the  scribes  is 
briefly  given  in  their  three  principal  features :  ambi- 
tion, avarice,  and  hypocritical  external  piety.  The 
address  is  made  up  of  the  introductory  word  of  warn- 
ing by  the  Lord  against  the  Pharisees,  and  of  the 
first  woe  denounced  by  Him  against  them.  The  ex- 
pression in  Matthew,  "  Do  not  ye  after  their  works," 
is  here,  "  Beware  of  them."  The  religious  enlarging 
of  the  garments,  as  Matthew  relates  it,  is  here  briefly 
given  in  the  goiug  about  in  long  clothing.  The  seek- 
ing of  greetings  precedes  the  desire  for  the  chief 
seats  in  the  synagogue,  and  the  civic  seats  of  honor ; 
while  the  anxious  listening  for  the  salutation  of  Rabbi 
is  passed  over.  With  these  chief  seats  at  festivals 
is  admirably  united  the  devouring  of  widows'  houses, 
under  pretence  of  long  prayers,  according  to  the  first 
woe  of  Matthew.  The  address  to  the  Pharisees, 
which  we  find  in  Matthew  gradually  passing  into  a 
direct,  pointed  attack,  is  here  everywhere  changed 
to  the  representation  in  the  third  person.  Mark 
agrees  almost  verbally  with  Luke. 

Ver.  38.  Which  love,  S)eA6i/Taip. — Meyer:  "De- 
mand, claim."  But  they  did  not  first  claun  the  walk- 
ing about  in  long  robes :  they  actually  did  this  ;  and 
that,  too,  with  pleasure,  consciousness,  and  delibera- 
tion. They  loved  this,  had  pleasure  in  this. — In 
long  clothing. — Gerlach  :  "  Because  they  imitated 
the  priests,  who  were  the  nobles  of  the  Jewish  peo- 
ple." But  are  not  the  priests  themselves  included  ? 
Braune:  "Because  they  imitated  the  venerable  ma- 
trons." Jewish  Rabbis  imitate  women  !  The  refer- 
ence is  undoubtedly  to  their  wandering  about  the 
streets  and  public  places  with  marks  of  distinction 
significant  of  religiousness,  in  long  robes  of  office 
and  rank  ;  hence  also  in  gowns  and  robes  of  various 
orders. 

Ver.  40.  Which  devour.  —  Grotius,  Bengel, 
[Lachmann],  and  others,  make  a  new  sentence  begin 
with  ol  KareaOiovTis.  As  administrators,  guardians, 
representatives  of  unprotected  widows  (Tlieophylact) ; 
or  also  by  embezzhng  the  funds  of  the  temple-founda- 
tions.— For  the  more  lengthened  denunciation,  see 
Mattheiv. 


DOCTRINAI.  AND  ETHICAL. 

1.  See  Mattheii). — We  have  here  three  points  of 
contrast :  1.  Public  appearance, — the  proud  walk  in 
long  trailing  garments  (devotion),  the  love  of  greet- 
ings (frivolity).  2.  Demeanor  in  society, — love  of 
the  chief  ecclesiastical  seat,  and  at  the  same  time  of 
the  places  of  honor  at  banquets  and  festive  enter- 
tainments. 3.  Personal  and  secret  conduct, — the 
appropriation  of  the  goods  of  the  poor,  under  the 
veil  and  pretence  of  long  prayers,  and  of  supplica- 
tions for  the  poor. 


HOMILETICAL  AND  PRACTICAL. 

Comp.  Matthew. — The  scribes  distinguished  as  the 
worst  of  the  Pharisees. — The  false  scribes  are  consider- 
ed in  three  different  ways,  apart  from  the  Scriptures  :* 
1.  Upon  the  streets ;  2.  in  business  and  at  banquets  ;  3. 
as  the  appropriators  of  inheritances  in  families,  and  by 
secret  means. — The  veil  of  hypocrisy  is  a  transparent 
covering :  1.  The  covering,  a.  the  long  robes,  b.  the  long 
prayers ;  2.  the  transparency  of  the  covering,  a.  the 
walking  about  to  be  seen,  b.  the  lust  for  the  seats  of 
honor,  festive  banquets,  and  unrighteous  gain. — The 
hypocrite's  terrible  picture:  1.  His  public  appearance 
contradicts  his  secret  conduct ;  2.  his  external  import- 
ance, and  desire  to  be  important,  is  in  contradiction 
to  his  internal  emptiness  and  unworthiness. — The 
extent  to  which  a  hypocritical  profession  is  carried, 
is  the  measure  of  approaching  punishment. — Satan, 
who  clothes  himself,  as  an  angel  of  light,  and  plays 
the  part  of  man's  friend,  is  the  archetyjoe  of  all 
hypocrisy. 

Starke  : — As  sinners  are  distinguished,  so  are 
their  punishments. — The  confession  of  sin  mitigates 
the  judgment ;  to  hide  sin,  under  the  pretence  of  God's 
service,  makes  the  judgment  heavier  and  more  ter- 
rible, Pi-ov.  xxviii.  13. 

Braune  (upon  the  long  clothing) : — Somewhat  as 
formerly  many  clergymen  were  wont  to  seek  especial 
dignity  from  the  size  of  their  wigs,  and  the  monks 
from  their  cowls  and  rosaries. — Stier: — Satan  was 
the  first  who  exalted  himself  to  be  brought  low  (the 
opposite  of  Christ). 

Schleiermacher: — They  used  their  piety  only 
for  external  profit. — Brieger: — It  is  to  be  remarked, 
that  Jesus  pictures  forth  not  individual  scribes,  but 
the  whole  sect.  There  were  not  wanting  a  few  in 
whom  better  tendencies  were  to  be  found ;  see  vers. 
28-34. — The  warning  has  a  twofold  intention  :  first, 
we  are  not  to  allow  ourselves  to  be  deceived  by  them ; 
second,  we  are  not  to  imitate  their  conduct. 

*  [There  is  a  play  here  upon  words  in  the  original: 
(Sc7(r(/i!gclehrtcn  ausserhalb  der  Schrift. — Ed.] 


CHAP.  XII.  41-44. 


127 


8.  The  WidovPs  Mite,  and  our  Lord's  view  of  the  Piety  and  Good  Works  of  the  Jews.    Vers.  41-44. 

(Parallel :  Luke  xxi.  1-4.) 

41  And  Jesus'  sat  over  against  the  treasury,  and  beheld  how  the  people  cast  money 

42  into  the  treasury :  and  many  that  were  rich  cast  in  much.     And  there  came  a  certain 

43  poor  widow,  and  she  threw  in  two  mites,  which  make  a  farthing.     And  he  called  unto 
him  his  disciples,  and  saith  unto  them,  Verily  I  say  unto  you,  that  this  poor  widow  hath 

44  cast  more  in  than  all  they  which  have  cast*  into  the  treasury :  For  all  they  did  cast  in 
of  their  abundance :  but  she  of  her  want  did  cast  in  all  that  she  had,  even  all  her  living. 

[I  Ver.  41.— 'O  'IrjcroOs  wanting  in  B.,  I,.,  A.,  Tisohendorf,  Meyer;  bracketed  by  Laohmann.] 
[2  Yer.  43. — Lackmann,  after  A.,  B.,  D.,  Origen,  reads  e/SoAev  tmv  ^aXKovTiov.] 


EXEGETICAIi  AND  CRITICAL. 

See  the  parallel  passages  in  Lul-e. — This  appa- 
rently trifling  history  is  of  inestimable  importance. 
It  shows  how  the  Lord,  in  perfect  quiet  of  spirit,  can 
still  seat  Himself  in  the  temple,  after  He  had  ended 
His  great  day's  work  in  it,  namely,  after  the  silence 
of  the  Sanhedrim  regarding  His  person,  in  which  its 
rejection  of  Him  lay, — after  He  had  opened  His 
mouth,  and  pronounced  the  great  denunciations,  and 
with  these  had,  as  theocratic  King,  whom  the  author- 
ities of  Israel  rejected,  taken  His  departure  from  the 
temple.  In  this  He  seems  like  a  deposed  king,  who 
seats  Himself,  as  he  leaves,  on  the  lowest  step  of  his 
palace,  not  to  weep  on  account  of  his  fall,  but  to 
bless  the  poor  child  of  a  palace-domestic ;  or  like  one 
excommunicated,  who  is  able,  under  the  new  burden 
of  its  fanatical  ban,  to  judge  with  the  greatest  mild- 
ness, and  freedom  from  prejudice,  that  religious  so- 
ciety which  cast  him  out.  It  is  the  divine  manifesta- 
tion of  His  freedom  from  all  fanatic  disposition  and 
exasperation,  with  which  He  had  fought  through  the 
great  decisive  epochs,  made  His  denunciatory  speech, 
and  presented  His  great  judgment-picture.  In  this 
sunlike  clearness  and  purity,  the  old  CathoUc  Chris- 
tians did  not  in  general  leave  the  heathen  temples, 
and  but  kvf  of  the  old  Protestants  the  temples  of 
Roman  Catholicism.  This  eternally  figurative  im- 
port is  gained  by  our  passage  iS  consequence  of  its 
position.  In  itself,  however,  it  shows  us,  in  a  Most 
instructive  narrative  and  act  of  our  Lord,  how  His  eye 
— and  how,  consequently,  God's  view,  and  the  Spirit's 
— rests  upon  the  treasury  of  the  Lord,  and  marks  the 
act  and  manner  in  which  we  give.  Luke  has  re- 
corded this  circumstance  likewise ;  but  Mark  pre- 
sents it  more  picturesquely  and  more  fully.  The 
Lord's  seating  Himself  opposite  to  the  treasury,  the 
statement  of  the  worth  of  the  mite,  the  summoning 
of  the  disciples  to  Himself,  and  the  sublime  elevation 
of  tone  characterizing  the  decision, — in  all  this  we 
see  plainly  how  important  Mark  deemed  the  history. 
It  stands  there  to  show  that  the  Lord  has  His  eye 
upon  the  offerings  in  His  temple,  and  that,  amid  all 
the  chaS"  of  seeming  religion.  He  finds  out  the  noble 
grain  of  spirituahty  and  truth. 

Ver.  41.  The  treasury,  ya(o(t>v\a.Ktov. — The  sa- 
crifice-fund is  meant,  which  was  distinguished  from 
the  proper  temple-treasury,  but  yet,  as  belonging  to 
it,  was  denoted  by  its  name  (Josepiids,  Ant.  xix.  6, 
1).  The  Rabbis  tell  us  that  this  treasury  consisted 
of  thirteen  brazen  chests  (ninsilU  ,  "  trumpets  ;  " 
certainly  not  because  the  chests  themselves  were 
trumpet-shaped,   but  because  the  mouths  through 


which  the  money  was  cast  into  the  chests  were  wide 
at  the  top  and  narrow  below).  They  stood  in  the 
outer  court  of  the  women.  This  offering-fund  re- 
ceived also  the  voluntary  gifts  for  the  temple. 
LiGHTFOOT,  Jlor. :  "  Nine  chests  were  for  the  ap- 
pointed temple-tribute,  and  for  the  sacrifice-tribute 
(that  is,  money-gifts,  instead  of  the  sacrifices) ;  four 
chests  for  freewill-offerings,  for  wood,  incense,  tem- 
ple-decoration, and  burnt-olferings."  Before  the 
Passover,  freewill-offerings,  in  addition  to  the  temple- 
tax,  were  generally  presented.  No  one,  we  may 
easily  suppose,  entered  the  temple  without  putting 
something  in.  This  is  also  the  custom  in  the  syna- 
gogue. The  Church  has  taken  an  example  from  this 
habit. — Many  that  were  rich  cast  in  much — 
They  were  not  content  to  give  only  copper,  which 
was  the  general  offering,  but  presented  silver.  Or, 
perhaps,  gave  in  copper,  because  a  large  gift  in  that 
metal  was  of  greater  bulk,  and  made  more  noise. 

Ver.  42.  A  certain  poor  -widow. — She  is  sin- 
gled out  from  the  whole  crowd  of  donors. — Two 
mites,  AeiTTui'.  — The  very  smallest  copper  coin. 
Two  made  one  Roman  quadrans,  which  was  equal  to 
the  fourth  of  an  as :  ten  or  sixteen  ases  were  equal  to 
a  denarius,  which  is  equivalent  to  about  five  gro- 
schen,  four  pfennigs  Prussian  money  (6+  pence, 
nearly).  An  as  in  Cicero's  time  was  worth  nearly 
four  pfennigs  {or  nearly  a  halfpenny) ;  hence  the 
quadrans  would  be  one  pfennig  {one-tenth  of  a 
penny,)  and  the  mite  half  a  pfennig.  She  gave 
two ;  and  Bengel  remarks,  she  could  have  kept  one. 
"  The  rabbinic  injunction,  '  Non  ponat  homo  X^ivtov 
hi  cistam  eleemosynarum,''  is  of  no  force  here,  be- 
cause alms  were  not  under  consideration."  Meyer. 
Nevertheless,  the  inference  drawn  by  Sehottgen  is 
by  no  means  foreign ;  only  it  is  probable  this  rab- 
binic habit  became,  at  a  later  period,  the  matter  of 
rabbinic  legislation. 

Ver.  43.  More  in  than  all  they. — That  is,  in 
proportion  to  her  means,  as  the  Lord  Himself  imme- 
diately explains. 


DOCTRINAL  AND  ETHICAL. 

1.  See  Exegctical  Note. 

2.  Jesus,  to  a  certain  degree  as  stranger,  or  ob- 
server of  a  religion  now  become  foreign  to  Him,  pre- 
sents us  with  an  ever-enduring  example  of  the  way 
in  which  one  should,  in  the  spirit  of  Christianity, 
look  upon  and  judge  all  religious  systems  and  asso- 
ciations. Such  was  the  conduct  of  Paul  at  Athens, 
Acts.  xvii.  He  found  out  the  altar  of  the  Unknown 
God. 


128 


THE   GOSPEL  ACCORDING  TO  MARK. 


3.  The  last  object  on  which  our  Lord's  eyes 
rested  in  the  temple. — The  widow's  mite.  It  is  not 
said  that  the  gifts  of  the  others  were  worthless. 
Many  possessed,  no  doubt,  no  worth  (Matt.  vi.  1); 
others,  a  greater  or  a  lesser.  The  greatest  value, 
however,  attached  itself  to  the  widow's  mite. 

4.  And  how  much  interest  may  that  mite,  in  the 
course  of  the  entire  history  of  the  Church,  have  ac- 
crued ? 


HOMILETICAIi  XNT)  PKACTICAL. 

See  Doctri7ial  ReJlection„<i. — The  Lord's  sublime 
peace  of  soul  in  leaving  the  temple,  where  He  had  met 
no  recognition. — The  humble  resting-place  of  the  Lord 
at  the  temple-gate,  after  He  had  been  refused  the 
throne. — The  backward  glance  of  mildness  which  the 
Banished  cast  upon  the  Church  system  by  which  He 
had  been  banished. — Christ's  example  teaches  the 
heaven-wide  distinction  between  godly  zeal  and  un- 
godly fanaticism. — The  Lord's  eyes  are  upon  all  offer- 
ings.— The  mite  of  the  widow  as  a  gift:  1.  The  small- 
est gift ;  2.  the  largest  gift. — The  freewill-offering  of 
the  heart,  the  real  inner  existence  and  life  of  the 
temple. — Christ  observes  with  emotion  the  dying 
embers  of  the  expiring  fire  of  God  in  the  temple. — 
The  distinction  between  the  treasury  of  the  Lord  in 
the  law-church  and  Gospel-church  (there,  chiefly  in- 
tended for  symbolic  temple  necessities ;  here,  chiefly 
for  the  poor.  See  the  lame  beggar  at  the  Beautiful 
gate  of  the  temple,  whom  Peter  heals). — The  ancient 
estimable  institution  of  Church  alms. — Christo  in 
pauperibus. 


Starke  : — Canstein  : — The  Lord  Jesus  pays  at- 
tention, without  doubt,  to  men's  alms ;  hence  they 
should  be  wUling  to  give,  and  take  earnest  heed  how 
they  give. — Bill.  Wirt. : — Christians  must  willingly 
deposit  in  God's  treasury,  and  contribute  to  the  sup- 
port of  God's  service — churches,  schools,  the  poor, 
2  Cor.  ix.  7. — J.  Hall  : — Where  distribution  is  made 
to  the  poor,  there  Jesus  pays  attention,  and  takes 
pleasure  therein. — 0  GodJ  I  have  only  two  mites,  a 
body  and  a  soul. —  Canstein: — Christ  remarks  a 
compassionate  and  believing  heart,  when  alms  are 
being  given. — Nova.  Bibl.  Tub. : — God's  opinion  re- 
garding good  works  is  infinitely  difierent  from  that 
of  men.  Those  who  give  the  most,  give  often  the 
least;  and  those  who  give  the  least,  the  most. — 
Servants  must  not  exclude  themselves  from  alms- 
giving. 

Bkaune  : — He  says,  Verily  I  say  unto  you,  be- 
cause He  wishes  to  make  His  judgment  abide,  as 
though  it  were  a  dogma  and  fundamental  principle 
in  His  divine  kingdom. — How  she  must  have  fixed 
her  trust  upon  God,  and  not  have  cared  for  the 
morrow ;  since  she  did  to-day,  what  to-day  brought 
with  it,  Mai.  i.  8  ;  ver.  14. 

ScriLEiEEMACHER : — If  there  had  only  been  many 
such  to  give  as  this  poor  widow,  who  was  ready  to 
contribute  all  that  she  could  claim  as  her  own,  to 
the  support  of  God's  service,  then  might  a  purer  zeal 
have  developed  itself,  which  had  been  far  from  de- 
generating into  that  tempest  which  destroyed  the 
temple,  and  had  contributed  rather  to  prevent  the 
downfall.  Tliis  extreme  tendency  to  externals  on  the . 
part  of  the  many  was  the  first  germ  of  destruction 
to  that  people. 


9.  Jesus'  Departure  from  the   Temple.     His  Retirement  to  the  Ifomit  of  Olives ;  and  His  Address  con- 
cerning the  Last  Tilings.     Ch.  XIII.  1-37. 
(Parallels :  Matt.  sxiv.  and  ssv. ;  Luke  sxi.  5-38 ;  Eevelation.) 

1  And  as  he  •went  out  of  the  temple,  one  of  his  disciples  saith  unto  him,  Master,  see 

2  what  manner  of  stones  and  what  buildings  are  here  I  And  Jesus  answering,'  said  imto 
him,  Seest  thou  these  great  buildings?  there  shall  not  be  left  one  stone  upon  another, 

3  that  shall  not  be  thrown  down.     And  as  he  sat  upon  the  Mount  of  Olives,  over  against 

4  the  temple,  Peter,  and  James,  and  John,  and  Andrew,  asked  him  privately,  Tell  us, 
when  shall  these  things  be  ?  and  what  shall  he  the  sign  when  all  these  things  shall  be 

5  fulfilled  ?     And  Jesus  answering  them,  began  to  say.  Take  heed  lest  any  man  deceive 

6  you :  For  many  shall  come  in  my  name,  saying,  I  am  Christ;  and  shall  deceive  many. 

7  And  when  ye  shall  hear  of  wars,  and  rumours  of  wars,  be  ye  not  troubled :  for  such 

8  things  must  needs  be ;  but  the  end  shall  not  he  yet.  For  nation  shall  rise  against 
nation,  and  kingdom  against  kingdom ;  and  there  shall  be  earthquakes  in  divers  places, 

9  and  there  shall  be  famines  and  troubles :  ^  these  are  the  beginnings  of  sorrows.  But 
take  heed  to  yourselves:  for  they  shall  deliver  you  up  to  councils;  and  in  the  syna- 
gogues ye  shall  be  beaten :  and  ye  shall  be  brought  before  rulers  and  kings  for  my 

10  sake,  for  a  testimony  against  them.     And  the  Gospel  must  first  be  published  among  all 

11  nations.     But  when  they  shall  lead  you^  and  deliver  you  up,  take  no  thought  before- 
hand what  ye  shall  speak,  neither  do  ye  premeditate ; '  but  whatsoever  shall  be  given  you 

12  in  that  hour,  that  speak  ye:  for  it  is  not  ye  that  speak,  but  the  Holy  Ghost.     Now, 
the  brotlier  shall  betray  the  brother  to  death,  and  the  father  the  son ;  and  children  shall 

13  rise  up  against  their  parents,  and  shall  cause  them  to  be  put  to  death.     And  ye  shall  be 
hated  of  all  men  for  my  name's  sake :  but  he  that  shall  endure  unto  the  end,  the  same 

14  shall  be  saved.     But  when  ye  shall  see  the  abomination  of  desolation,  spoken  of  by 


CHAP.  Xm.  1-37. 


129 


Daniel  the  prophet,*  standing  where  it  ought  not,  (let  him  that  readeth  understand,) 

15  then  let  them  that  be  in  Judea  flee  to  the  mountains:  And  let  him  that  is  on  the  house- 
top not   go  down  into  the  house, ^  neither  enter  therein,  to  take  anything  out  of  his 

16  house:  And  let  him  that  is  in  the  field  not  turn  back  again  for  to  take  up  his  garment. 

17  But  woe  to  them  that  are  with  child,   and    to  them  that  give  suck,  in  those  days! 
18,  19  And  pray  ye  that  your  flight  be  not  in  the  winter.     For  in  those  days  shall  be 

afiliction,  such  as  was  not  from  the  beginning  of  the  creation,  which  God  created,  unto 

20  this  time,  neither  shall  be.     And  except  that  the  Lord  had  shortened  those  days,  no 
flesh  should  be  saved :  but  for  the  elect's  sake,  whom  he  hath  chosen,  he  hath  shortened 

21  the  days.       And  then,  if  any  man  shall  say  to  you,  Lo,  here  is  Christ;  or,  lo,  he  is 

22  there;  believe  him  not:   For  false  Christs^  and  false  prophets  shall  rise,  and  shall  show 

23  signs  and  wonders,  to  seduce,  if  it  were  possible,  even  the  elect.     But  take  ye  heed : 

24  behold,  I  have  foretold  you  all  things.     But  in  those  days,  after  that  tribulation,  the 

25  sun  shall  be  darkened,  and  the  moon  shall  not  give  her  light.     And  the  stars  of  heaven 

26  shall  fall,'  and  the  powers  that  are  in  heaven  shall  be  shaken.     And  then  shall  they  see 

27  the  Son  of  man  coming  in  tl:^  clouds,  with  great  power  and  glory.     And  then  shall 
he  send  his  angels,  and  shall  gather  together  his  elect  from  the  four  winds,  from  the 

28  uttermost  part  of  the  earth  to  the  uttermost  part  of  heaven.     Now  learn  a  parable  of 
the  fig-tree;   When  her  branch  is  yet  tender,  and  putteth  forth  leaves,  ye  know^  that 

29  I  the]  summer  is  near :  So  ye,  in  like  manner,  when  ye  shall  see  these  things  come  to 

30  pass,  know  that  it  is  nigh,  even  at  the  doors.     Verily  I  say  unto  you,  That  this  genera- 

31  tion  shall  not  pass,  till  all  these  things  be  done.     Heaven  and  earth  shall  pass  away: 

32  but  my  words  shall  not  pass  away.     But  of  that  day,  and  that  hour,  knoweth  no  man, 

33  no,  not  the  angels  which  are  in  heaven,  neither  the  Son,  but  the  Father.     Take  ye 

34  heed,  watch  and  pray  :^  for  ye  know  not  when  the  time  is.     For  the  Son  of  man  is  as  a 
man  taking  a  far  journey,  who  left  his  house,  and  gave  authority  to  his  servants,  and  to 

35  every  man  his  work;  and  commanded  the  porter  to  watch.     Watch  ye  therefore :  for 
ye  know  not  when  the  master  of  the  house  cometh,  at  even,  or  at  midnight,  or  at  the 

36  cock-crowing,    or   in   the    morning:     Lest,    coming   suddenly,   he   find   you   sleeping. 

37  And  what  I  say  unto  you,  I  say  unto  all.  Watch. 

['  Ver.  2. — 'A7roKpi0ei's  is  wanting  in  B.,  L.,  Versions,  Tischendorf,  Meyer;  found  in  A.,  K.,  Lackmann,  Fritzsche; 
iihe  before  AtSos  supported  by  B.,  D.  ;  received  by  Griesbach,  Lachmann  ;  omitted  in  A.  and  Tischendorf.] 

"^  Ver.  8. — Lachmann  and  Tischendorf,  on  the  authority  of  B.,  D.,  L.,  have  omitted  koX  rapavai.  Meyer  would  retain 
the  words,  and  says,  they  have  been  left  out  by  mistake ;  the  scribe's  eye  running  forward  to  the  opx«"'  following. 

3  Ver.  11. — Mr/Se  fieAerare,  omitted  by  B.,  D.,  L.,  Tischendorf;  Meyer  would  retain  them. 

^  Ver.  14. — To  py]9kv  vtt'o  Aavir)\  tou  7rpo(|»)Toi;,  wanting  in  B.,  D.,  L.,  Coptic,  &c.  It  is  easy  to  see  how  they  might  be 
interpolated  from  Matthew ;  but  their  omission  would  be  difficult  to  explain. 

[*  Ver.  15. — B.,  L.  omit  eis  jrfv  oiKiav.     Lachmann  brackets  it.] 

*  Ver.  22. — Tischendorf  omits,  improperly,  ypevSoxpiaToi  KaC.    So  D. 

'  Ver.  2.5. — A.,  B.,  C,  &c.,  read,  icrovTai  eic  tou  ovpavou  TriTrTovres.     Lachmann,  Tischendorf. 

8  Ver.  28. ^A.,  B.,  D.,  L.,  A. :  yivuxTxeTai. 

»  Ver.  33. — B.,  D.  omit  koi  jrpocreuxecrfie  ;  Lachmann  and  Tischendorf  follow. 


EXEGETICAI,  AND  CRITICAL. 

See  Matthew. — In  our  Gospel,  the  time  and  situa- 
tion in  which  Christ  delivered  His  great  eschato- 
logical  address  present  themselves,  as  is  the  case 
with  Matthew.  Upon  Tuesday  evening,  immediately 
after  His  departure  from  the  temple,  the  first  in- 
troductory words  were  exchanged  between  Jesus 
and  His  disciples.  Jesus  declared  Jerusalem's  de- 
struction. Thereupon  He  seats  Himself  in  the  circle 
of  His  most  trusted  followers  upon  the  Mount  of 
Olives,  and  reveals  the  eschatological  import  of  Je- 
rusalem's being  destroyed.  Hence  it  is  exceedingly 
probable  that  this  revelation  by  Jesus  is  a  night- 
speech,  or  rather  midnight  address,  succeeding  the 
night-conversation  which  He  had  held  upon  His 
evening  walk  to  Bethany,  on  the  summit  of  Olivet, 
sitting  opposite  to  the  temple. 

The  three  chief  divisions  of  the  address  are,  by 
all  the  Evangelists,  distinctly  enough  marked  :  1.  The 
universal  eschatological  world-course  to  the  end ;  2. 


the  destruction  of  Jerusalem,  with  its  succeeding 
days  of  trouble  and  contest,  or  the  succeeding  period 
of  the  Church  of  the  Cross  (the  Christian  Church), 
which  period  may  be  regarded  also  as  a  distinct  divi- 
sion ;  3.  the  indication  and  commencement  of  the 
world-end.  The  beginning  of  the  first  part  is  marked 
by  Jesus'  warning  against  being  seduced  by  the 
pseudo-Christs  (Mark,  ver.  5) ;  the  end  by  the  prom- 
ise, "He  who  endureth,"  etc.  (ver.  13).  The  be- 
ginning of  the  second  part  is  indicated  in  Mark  and 
Matthew  by  the  reference  to  the  abomination  of  des- 
olation ;  in  Luke  by  the  investing  of  the  city  (Luke 
xxi.  20 j :  the  close  is  here  shown  by  the  words,  "  For 
in  those  days  shall  be,"  etc.  (Mark,  ver.  19);  in 
Luke,  ver.  23,  the  statement  is — a  time  of  wrath 
upon  Israel.  The  interval  between  the  destruction 
of  Jerusalem  and  the  end  of  the  world,  distinguished 
as  the  period  of  mitigated  judgment,  is  brought  for- 
ward in  the  words,  "  Except  the  Lord  had  shortened 
those  days  "  (Mark,  ver.  20) :  the  close,  according  to 
Mark,  is  given  in  the  exclamation,  "  Behold,  I  have 
foretold  you  all  things ;"  according  to  Matthew,  in  the 
words,  "  Where  the  body  is,"  etc.    The  chief  point  in 


130 


THE   GOSPEL  ACCORDING  TO  MARK. 


this  statement  regarding  the  interval,  in  Mark  and 
Matthew,  is  the  warning  against  the  false  Christs  ;  in 
Luke,  the  sufferings  of  the  Jews,  the  treading  under 
foot  of  Jerusalem,  until  the  times  of  the  Gentiles  be 
fulfilled.  The  beginning  of  the  section  upon  the 
world-eud  is  brought  most  prominently  forward  by 
Mark — "In  those  days"  (ver.  24) ;  Matthew  simi- 
larly ;  Luke,  with  a  short  koI  ^arat,  a  Future,  which 
is  connected  with  the  Preterite  of  the  fulfilment  of 
the  tunes  of  the  Gentiles.  AU  three  Evangelists 
mark  the  end  of  this  period  as  the  deUverance  of  the 
faithful.  The  Son  of  Man,  according  to  Matthew  and 
Mark,  appears  and  sends  forth  His  angels  to  gather 
in  His  chosen.  Luke  makes  this  known  in  the 
words,  Lift  up  your  beads,  for  your  salvation  draweth 


nigh.  To  this  succeeds  the  practical  application  of 
the  speech  in  the  parable  of  the  fig-tree.  The  escha- 
tological  discourse  of  Mark's  Gospel  agrees  most 
with  Matthew ;  yet  it  is  on  the  whole  shorter,  in  par- 
ticular points  more  circumstantial,  and  picturesque. 
Particularly  strong  is  the  call  in  Mark  to  foresight, 
to  attention,  and  watchfulness,  vers.  5,  9,  23,  33,  35, 
SY.  The  comparative  characterization,  however,  will 
be  most  appropriately  added  to  the  consideration  of 
the  various  sections.  For  the  literature  upon  this 
portion,  see  Matthew.  Worthy  of  special  notice  is 
Ebrard's  tract:  Adversus  erroneam  nonnuUorum 
opinionem,  qua  Christi  discipuli  existhnasse  perhiben- 
iur,  fore,  ut  universale  judicium  ipsorum  cetate  super- 
veniret,  Erlangen,  1842. 


A.  27ie  Occasion.    Vers.  1-4. 
(Parallels :  Matt.  xxiv.  1-3  ;  Luke  Iki.  5-7.) 


Mark  brings  before  us  a  single  speaker,  who 
pointed  out  to  the  Lord  the  splendor  of  the  temple  ; 
while  Luke  speaks  of  several,  Matthew  of  the  dis- 
ciples in  general.  One  might  imagine  it  was  Andrew 
who  furnished  in  this  manner  the  occasion,  entering 
as  he  did  this  time  into  the  circle  of  the  intimate 
few.  If  it  were  not  he,  then  it  was  most  probably 
Peter.  What  the  disciples  bring  before  the  Lord — 
interceding,  so  to  speak,  for  the  temple — is,  accord- 
ing to  Matthew,  the  building  itself  (the  structure 
being  perhaps,  in  some  part,  in  process  of  recon-' 
struction) ;  according  to  Luke,  the  beautiful  stones 
and  the  gifts;  according  to  Mark,  the  greatness 
of  the  stones  and  structures.  Braune:  According 
to  Josephus,  the  stones  were,  in  part,  twenty-five  ells 
long,  twelve  broad,  eight  high.  The  thought  that 
such  a  building  should  be  destroyed,  was  too  sad  for 
them ;  and  the  precious  stones  alluded  to  by  Luke, 
the  consecration-presents  of  piety,  upon  the  walls 
and  in  the  courts,  testified  to  a  continued  respect  for 
the  temple.  The  reply  of  the  Lord  is  here  very 
lively.  Dost  thou  see  these  buildings  ?  The  seat  upon 
the  Mount  of  OUvcs  is  marked  as  a  position  over 
against  the  temple.  Of  the  circle  of  the  disciples 
who  interrogate  the  Lord,  we  learn  this  only,  that 
they  are  His  trusted  friends,  and  that  Andrew  was 
on  this  occasion  present,  in  addition  to  Peter,  James, 
and  John.  The  two  questions,  regarding  the  de- 
struction of  Jerusalem,  and  the  sign  of  the  end  of 
the  world,  given  by  Matthew,  are  likewise  given  by 
Mark,  yet  in  a  different  form. 


Ver.  2.  One  stone  upon  the  other. — Meyer: 
"  There  would  not  be  one  stone  left  upon  another, 
which  should  escape,  in  the  further  prosecution  of 
the  work  of  destruction,  being  torn  down."  But 
this  is  the  depicting  of  a  regular  breaking  down  of  a 
house,  in  which  the  chief  thing  is  to  separate  one 
stone  from  another,  down  to  the  very  last.  Here, 
on  the  contrary,  we  have  the  picture  of  a  violent  de- 
struction, in  which  many  stones,  as  all  know,  remain 
lying  upon  one  another,  yet  is  each  torn  from  his 
place  and  broken.  In  other  words,  KaTaKveaBai 
refers  not  merely  to  the  mass  of  the  temple,  but  also 
to  the  single  stones :  the  temple  should  be  ^o  thor- 
oughly destroyed,  that  each  stone  should  be  destroyed. 
Of  course  this  strong  expression  is  not  to  be  pressed 
literally. 

Ver.  3.  Over  against  the  temple. — The  sum- 
mit of  Olivet  made  a  vis-d-vis  to  the  temple's  pin- 
nacle. See  books  of  travel. — And  Andre^v. — See 
Matthew. 

Ver.  4.  When  shaU  these  things  be,  and 
what,  etc. — The  subject  of  the  two  distinct  questions 
is  here  indicated  in  a  twofold  manner :  ravra  and 
ravra  iravTa  ;  effrai  and  fxeWrj  <TVvr€\el<Tdat. — When 
all  these. — Not  once  more  the  destruction  of  Jeru- 
salem (Meyer).  By  Grotius  and  Bengel,  iravra  Tavra 
is  referred  to  the  whole  world.  We  understand  it 
of  all  things  which  formed  part  of  the  Jewish  regime, 
and  which,  according  to  the  view  of  the  disciples, 
were  connected  with  the  destruction  of  Jerusa- 
lem. 


B.  TJie  WorWs  Course  to  the  World's  End  in  general.     Tlie  Last  Things  of  the  Christian.,  or  the  Christian 

Signature  of  the  End  of  the  World.     Vers.  5-13. 

(Parallels :  Matt.  xxiv.  4-14 ;  Luke  xxi.  8-19.) 


Mark  begins  again  with  an  ^p|aTo  xiynu.  The 
warning  against  the  pseudo-Christs  is  common  to  all 
the  Synoptics.  Luke  alone  has  the  addition,  that  the 
time  draws  near :  the  indication  of  the  chiliastic 
(millenarian)  element.  The  representation  of  the 
wars  of  the  nations  is  in  Mark  the  shortest.  The 
signs  of  the  world's  development  are  given  by  Luke 
most  complete:  earthquakes,  famines,  pestilences, 
terrors,  and  signs  in  the  heavens.  Mark,  with  Mat- 
thew, omits  the  terrific  things  and  signs  in  heaven, 
also  the  pestilences,  and  has  instead  rafjaxai',  pointing 
out  (from  the  Homan  stand-point)  chiefly  the  polit- 


ical condition  of  the  world.  After  Mark  has  with 
Matthew  denoted  this  as  the  beginning  of  sorrows, 
we  have  a  second,  Take  heed  unto  yourselves,  intro- 
duced. And  now  he  depicts  more  fully  than  Mat- 
thew the  persecutions  of  the  Christians,  giving,  as 
docs  Luke,  a  view  of  these  which  had  been  already 
given  by  Matthew  in  the  instructions  to  the  Apostles, 
ch.  X.  17,  18.  These  were  very  weighty  words  for 
the  Roman  Christians,  at  a  time  when  the  martyrdom 
of  Peter  and  Paul,  in  Rome,  was  about  to  take  place. 
Then,  as  early  as  the  10th  verse,  he  gives  the  con- 
cluding statement  of  Matthew  regarding  the  preach- 


CHAP.  Xni.  1-3Y. 


131 


ing  of  the  Gospel  in  all  the  world ;  and  appends  the 
rules  of  conduct  for  the  persecuted,  which  we  find  in 
Matt.  X.  19.  To  this  succeeds  the  presaging  of  fra- 
ternal hatred,  and  the  detestation  of  the  Christians, 
occurring  Matt.  x.  21.  None  the  less  does  the  con- 
cluding portion  of  that  statement  form  here  the  con- 
clusion: He  who  endureth,  etc.  Matthew  has  this 
final  word  once  again  in  this  passage  ;  and  this  cir- 
cumstance, as  well  as  the  connection  between  Mark 
and  Luke,  speaks  for  Mark's  accuracy,  and  proves 
that  all  the  various  portions  recorded  by  him  have 
their  proper  place  in  this  address.  The  words. 
Matt.  xxiv.  10-12,  are  omitted  by  Mark,  probably 
because  they  are  implied  in  the  statements  already 
made. 

Ver.  5.  Take  heed  lest,  etc. ;  for  many  shall 
come. — This  warning  against  pseudo-Christs,  pseudo- 
Christianities,  false  prophets,  and  false  prophecies, 
being  placed  at  the  head,  denotes  that  it  is  an  essen- 
tial point  of  view  from  which  to  contemplate  Chris- 
tian eschatology. 

Ver.  7.  But  the  end  shall  not  be  yet. — 
Meyer:  "The  end  of  the  calamities,  not  of  the 
world."  But  the  end  of  the  calamities  is  really  the 
end  of  the  world. 

Ver.  8.  Troubles  (terrifying  confusions),  rapa- 
Xai, — Mark  alone  gives  this.  The  word  denotes  pri- 
marily a  shock,  or  commotion  (John  v.  4) ;  then  a 
commotion  of  mind,  overwhelming,  a  fright ;  and 
hence,  with  respect  to  political  circumstances,  pubUc 
terrifying  confusion,  anarchical  conditions  of  states, 
tumults,  etc. 

Ver.  9.  Ye  shaU  be  beaten. — The  question  is, 
whether  the  construction  be,  Ye  shall  be  delivered 
up  to  councils  and  synagogues,  shall  be  beaten,  etc. 
(Luther,  Meyer),  or  as  in  the  EngUsh  text,  with  Ben- 
gel  and  others.  Against  this  latter  construction, 
Meyer  says,  the  idea  of  motion  lies  not  in  SapyiaeffBe, 
but  it  does  in  ets.     Meyer  says,  further,  the  scourging 


took  place  regularly  in  the  synagogues.  Then  it  is 
certainly  a  striking  picture  of  fanatic  maltreatment, 
if  it  had  been  already  inflicted  upon  the  way  to  the 
synagogues  (Acts  vi.  12 ;  xxi.  30,  31).  According  to 
Meyer's  construction,  in  councils  and  synagogues,  we 
have  a  tautology.  The  view,  however,  is  this  :  The 
trial  and  condemnation  took  place  in  the  councils  or 
ecclesiastical  courts,  which  were  annexed  to  the 
synagogues ;  and  the  condemned  were  then  led  into 
the  synagogues,  or  congregations,  to  be  beaten :  fan- 
aticism could  not,  however,  restrain  itself :  they  were 
scourged  even  on  their  way  thither. — For  a  testi- 
mony against  them. — See  Matthew. 

Ver.  10.  Among  all  nations. — A  result  of  the 
above-mentioned  martyrdom.  Through  suflFerings 
the  Gospel  was  to  be  spread  among  all  peoples.  This 
is,  accordingly,  the  end  of  their  trials.  Not  till  this 
be  fulfilled  does  the  end  of  the  woes  come,  as  distin- 
guished from  the  apxa^'- 

Ver.  11.  When  they  shaU  lead  you Rules 

for  conduct.  Above,  it  was  Take  heed  ;  here.  Take 
no  thought. — Be  on  your  guard  against  the  seduc- 
tions of  the  pseudo-Christs  ;  be  not  anxious  because 
of  the  threats  of  open  foes.  "  MeA-grarf,  the  regular 
word  for  the  committing  to  memory  of  a  speech; 
see  Wetstein  ;  the  opposite  of  extempore."  Meyer. 
Comp.  Matthew.  Take  no  thought,  how  or  what,  as 
the  more  objective  mode  of  Matthew  puts  it.  Here 
equally  a  double  prohibition  in  a  more  subjective 
form :  Take  no  thought  beforehand ;  do  not  trouble 
yourselves  on  account  of  it. — For  it  is  not  ye  that 
speak. — See  Matthew. 

Ver.  13.  He  that  shall  endure.-^Meyer  ex- 
plains by  the  context:  In  confessing  My  name. 
Compare  the  5ia  rb  uvo^la  fiov.  Nevertheless,  the 
endurance  refers  to  the  entire  state  of  trial,  which 
they  should  pass  through  faithfully ;  of  course,  confess- 
ing Christ.  It  is  from  suiFerings  that  confession  re- 
ceives its  name,  as  the  Confession. 


C.  D.  77ie  Destruction  of  Jerusalem,  and  the  interval  between  this  and  the  End  of  the  World ;  or,  the 
World's  Course  to  the  End  from  the  predominating  point  of  view  of  the  Jewish  Theocracy.  Vers* 
14-20;  VERS.  21-23. 

(Parallels :  Matt.  xxiv.  15-21 ;  22-28 ;  Luke  xxi.  20-23 ;  24.) 


The  presage  of  the  destruction  of  Jerusalem  is 
given  more  briefly  than  by  Matthew,  still  in  biblical 
form ;  not  as  in  Luke,  who  declares  plainly  the  be- 
sieging and  destruction  of  the  city.  The  direction  to 
flee  is  the  same  as  in  Matthew,  only  more  exact. 
From  the  command,  Pray  that  your  flight  be  not  in 
winter,  he  leaves  out  the  additional  statement  of 
Matthew,  Nor  yet  upon  the  Sabbath,  as  it  was  less 
easy  to  be  comprehended  by  the  Roman  Christians. 
The  description  of  this  one  great  tribulation  is  ex- 
pressed in  a  richer  dress  than  by  Matthew.  In  de- 
scribing the  appearance  of  the  false  Christs  and  pro- 
phets, he  omits  the  details :  If  they  say,  Lo,  he  is  in 
the  wilderness,  etc.  ;  also  the  picture  of  the  last 
judgment,  the  lightning,  and  the  eagles.  On  the 
other  hand,  his  conclusion  is  in  the  highest  degree 
impressive  :  vixels  Se  ^SAeVcTe,  ver.  23. 

Ver.  14.  Where  it  ought  not. — See  Matthew. 


Ver.  19.  Shall  be  affliction. — The  very  days 
themselves.  Stronger  expression :  It  will  be  the 
characteristic  of  those  days  that  they  are  tribulation 
itself. — From  the  beginning  of  the  creation, 
which  God  created. — This  not  a  merely  stronger 
emphasizing  of  the  conception.  Creation.  The  ktio-is 
which  God  created,  forms  an  opposition  to  the  ktIcti^ 
of  men,  the  city  Jerusalem  and  her  hierarchy,  which 
was  now  falling,  while  the  former  should  endure. 
Similar  is  the  expression  regarding  the  elect :  Whom 
God  hath  chosen,  —  who  are,  and  shall  remain, 
chosen.  And  just  so  we  have  a  twofold  reference  to 
the  shortening  of  the  days :  Although  they  are  the 
days  of  vengeance.  He  has  shortened  them  as  such, 
and  made  them  endurable.     See  Matthew. 

Ver.  23.  But  take  ye  heed. — Ever-repeated 
emphasizing  of  the  greatness  of  the  tempta- 
tion. 


132 


THE  GOSPEL  ACCORDING  TO  MARK. 


E.   The  End  of  the  Cosmos.     Vers.  24-27. 
(Parallels :  Matt.  xxiv.  29-31 ;  Luke  xxi.  25-28.) 


Mark,  as  well  as  Matthew,  draws  a  very  sharply 
defined  distinction  between  the  time  of  the  destruc- 
tion of  Jerusalem,  and  the  time  when  the  sign  of  the 
end  of  the  world  shall  appear.  Mark :  After  that 
tribulation  (the  destruction  of  Jerusalem),  in  the 
period  of  the  shortened  days.  Here  he  has  omitted 
the  ivQiosi  of  Matthew.  The  fall  of  the  stars  he  ex- 
presses differently  from  Matthew.  He  passes  over 
the  picture  of  men's  consternation  at  the  appearance 
of  the  Son  of  Man,  which  Matthew  gives ;  also  the 
summons  of  the  great  trumpets.     And  the  expres- 


sion, "From  one  end  of  heaven  to  the  other,"  runs, 
in  his  narrative,  "From  the  uttermost  part  of  the 
earth  to  the  uttermost  part  of  heaven." 

Ver.  24.  After  that  tribulation.— Meyer  holds 
that,  according  to  Mark,  the  appearing  of  the  Son  of 
Man  should  occur  immediately  after  the  destruction 
of  Jerusalem.  According  to  the  text,  however,  after 
the  destruction,  follow  only  "those  days,"  and  these 
endurable.  Between  those  days  and  thai  day  is  a 
great  difference,  which  Meyer's  exegesis  has  not 
noticed. 


F.  The  Parable  of  the  mdden  irt-upiion  of  the  Catastrophe,  and  the  Exhortation  to  Watchfulness.     Vers. 

28-37. 
(Parallels:  Matt.  xxiv.  33-50;  Luke  xxi.  29-36.) 


To  the  end  of  ver.  32,  Mark  writes  to  quite  the 
same  import  as  Matthew ;  then,  however,  a  different 
statement  comes  in  :  Of  that  day  and  that  hour  know 
not  the  angels,  neither  the  Son.  At  this  point  the 
three  Synoptics  separate  and  take  different  ways. 
Matthew  represents  the  Lord  as  here  pointing  back 
to  the  days  of  Noah,  as  being  symbols  of  the  days 
of  the  world's  end.  The  surprise  of  that  day  is  de- 
picted by  him  in  a  particular  way.  The  parable  of 
the  midnight  has  its  characteristic  point  in  the  com- 
ing thief;  and,  succeeding  this,  is  another  parable 
of  the  lord  who,  in  coming  home,  surprises  his  ser- 
vants. Mark  has  the  exhortation,  Watch,  for  ye 
know  not,  etc.,  which  is  found  in  Matthew.  But 
then  be  adds  a  parable,  peculiar  to  himself,  of  the 
lord  going  away  upon  a  journey,  appointing  special 
duties  to  his  trusted  servants :  and  in  this  parable  the 
chief  person  is  the  lowest  servant,  the  porter,  who 
must  keep  watch;  while  Matthew  makes  hiui  the 
steward,  who  had  charge  of  the  house.  It  is  evident 
that  the  parables  are  distinct.  Matthew  selected  the 
steward,  because  watchful  honesty  seemed  to  him 
the  chief  thing ;  Mark  selected  the  porter,  because 
honest  watchfulness  seemed  to  him  the  chief  thing. 
Matthew  may  have  had  before  him,  in  his  selection, 
the  picture  of  the  Jewish  high-priest ;  and  Mark,  the 
picture  of  a  porter  attached  to  some  noble  Roman 
house.  Mark  notices  the  different  hours  in  which 
the  master  may  return,  marking  them  out  sharply 
by  the  statement  of  the  divisions  of  the  night.  Luke 
brings  prominently  forward  the  common  danger  to 
man, — the  heart  must  not  be  overcharged,  etc. ;  the 
momentous  day  is  compared  by  him  to  a  snare 
(Trayi's).     Mark  concludes  with  the  word.  Watch  1 

Ver.  28.  That  the  suntuner. — "Tb  06/jos,  also 
in  Test.  xii.  Patr.,  is  the  syuibol  of  the  Messianic 
time."     Meyer. 

Ver.  30.  This  generation. — According  to  Meyer, 
the  (then)  present  generation.  See  Note  on  Matthew. 
Tlie  generation  which  has  these  signs  under  observa- 
tion. Had  the  generation  of  that  time  been  meant, 
then  the  end  of  the  time  at  least  could  have  been 
specified ;  while  Christ  says,  on  the  contrary,  the  day 
and  the  hour  knoweth  no  man. 

Ver.  32.  Neither  the  Son.  —  An  admission, 
whicli  Meyer,  in  considering  the  human  limitations 
in  which  the  Son  of  Man  moved  on  earth,  places  in 
its    due   position.     Athanasius   says,  Jesus  did  not 


know  as  a  human  being ;  Augustine,  He  did  not 
know  it  to  impart  to  His  disciples.  For  other  inter- 
pretations, consult  Meyer.  Respecting  our  own  in- 
pretation,  Meyer  judges  falsely  or  inaccurately.  We 
assume  that  the  Son,  as  God-man,  knew  not  that  day 
in  His  present  daily  consciousness,  because  He  willed 
not  to  pass  beyond  the  horizon  of  His  daily  task  to 
reflect  upon  that  day  (see  Lange's  Lehen  Jesu,  ii.  3, 
p.  1280);  because  He  preferred,  accordingly,  the 
Umiting  horizon  of  His  holy,  human  observation  and 
knowledge,  which  widened  from  day  to  day,  to  a  dis- 
cursive pedantic  polyhistory,  or  preternatural  pre- 
tension of  knowing  everything,  the  dim  opposite  of 
dynamic  omniscience.  /Se//-limitation  in  the  knowl- 
edge of  all  chronological,  geographical,  and  similar 
matters,  is  quite  different  from  an  absolute  "hmita- 
tion  "  of  the  theanthropic  omniscience  of  Jesus.  See 
Matthew. 

Ver.  34.  As  a  man  taking  a  far  journey. — Ac- 
cording to  Meyer,  a  part  of  a  speech,  "  made  up  of 
the  different  roles  which  formed  the  links  between 
the  several  heads  of  the  speech."  Why  not  a  special 
parable?  Or,  is  a  porter  or  a  guard  of  a  house 
formed  by  uniting  the  roles  of  a  house-proprietor  and 
a  house-steward  ?  and  out  of  a  thief  and  a  master  of  a 
house  do  we  get,  again,  a  master  of  a  house?  We 
assume,  simply,  a  distinct,  though  connected,  para- 
ble. In  Matthew,  the  householder  himself  is  first, 
then  the  steward,  summoned  to  watch ;  in  Mark,  the 
house-watch  or  porter,  to  guard  the  house. — As  a 
man  taking,  etc. — The  anuntapodoton  [i..e.,  the  apo- 
dosis  to  be  supplied]  is  found  simply  in  the  omitted 
e'o-Ti.  It  is  as  with  a  man  who  took  a  journey.  The 
whole  emphasis  fulls  then  upon  the  finite  verb,  in 
accordance  with  the  participles  following,  viz.,  upon 
the  injunction  which  the  lord  gave  the  porter  to 
watch. — Authority  to  his  servants. — A  proof 
that  we  have  here  to  do  with  another  parable.  The 
parable  of  the  servant,  to  whom  the  highest  authority 
was  entrusted,  is  recorded  by  Matthew. — And  com- 
manded the  porter  to  watch.  —  After  he  had 
given  all  the  orders  concerning  the  internal  affairs, 
he  gives  finally,  at  the  door,  to  the  porter,  the  addi- 
tional command  to  watch :  this  is  the  point  of  the 
parable.  Contemplating  them  with  reference  to  the 
Church  this  side  of  eternity,  the  porters  are,  of 
course,  the  Apostles  of  Christ,  together  with  the  body 
of  Christians, — a  different  aspect  from  that  in  which 


CHAP.  Xm.  1-Z1. 


133 


the  servant  of  Christ  may  be  preemmently  considered 
a  steward. 

Ver.  35.  At  even,  or  at  midnight.  —  The 
four  night-watches.  See  Winer,  Nachtwache  (Night- 
watch);  the  author's  Commentary  on  Matthew; 
WiESELER,  Chronol.  Synopse,  p.  406.  The  uniform 
thought  is,  The  Lord  comes  in  the  night-season,  in  a 
dark,  sad  time ;  and  it  is  not  known  in  what  stadium 
or  moment  of  this  time.  He  comes  quite  unex- 
pected. From  different  stand-points,  these  periods 
(oi|>e  =  9  o'clock;  fxiaovvKTiov  =  \2;  a\€KTopo<pwi'ia 
=  3;  Trpaii=  6)  may  denote  the  same  unexpected- 
ness:— the  evening,  the  evening  of  the  old  world 
(Matt.  XX.  8) ;  the  midnight,  the  frame  of  mind  of 
the  slumbering  Church  (Matt.  xxv.  6) ;  the  cock- 
crow, the  voice  of  the  watchers  (Isa.  xsi.  11);  the 
morning,  the  dawn  of  Christ's  appearing,  the  break- 
ing into  day  of  the  new  world  (Mai.  iv.  2). 


DOCTRINAL  AND  ETHICAL. 

1.  Comp.  the  parallel  in  Mattheio. — It  is  signif- 
icant that  Mark  gives  prominence  to  the  size  and 
strength,  Luke  the  beauty,  Matthew  the  restoration 
and  apparent  theocratic  rebuilditig,  of  the  temple. 
All  this  could  not  save  it. 

2.  The  eschatological  speech  of  the  Lord,  the 
germ  of  John's  Apocalypse  ;  the  New  Testament  ex- 
position and  form  of  the  Old  Testament  ideas  and 
symbols ;  the  opposite  and  corrective  of  all  apocry- 
phal Apocalypsism  (Comp.  Lucke,  Versuch  einer 
vollstandiger  .Einleitung  in  die  Offenharung  des  Jo- 
hannes und  in  die  apohalyptische  Literatur  iiberhaupt, 
Bonn,  1848  ;  Auberlen,  Der  Prophet  Daniel  und  die 
Offenharung  Johannes,  2d  ed.  Basel,  1857.*)  The 
eschatological  hymns.  Eschatology  in  dogmatic  theol- 
ogy. 

3.  Neither  the  Son. — Comp.  the  topic  Agnoetism 
in  the  History  of  Doctrine.  Dogmatic  theology  has 
not  reached  the  point  of  being  able  to  do  perfect 
justice  to  the  oeconomic  and  dynamic  import  of  the 
Son's  not  knowing.  In  order  to  succeed  in  this,  we 
must  not  carry  the  old  human  finiteness  into  the  Logos, 
which  men  have  deemed  to  be  a  further  development 
of  dogmatic  theology;  but  we  must  do  justice  to  the 
fact,  that  His  divine  nature  transforms  His  human 
finiteness  into  the  theanthropic  condition  and  mode. 
Leo  the  Great  says,  "  Humana  augens,  divina  non 
minicens."  No  safety  can  lie  in  the  '^minuere 
divina.''''  Not  to  know,  and  ignorance,  are  two  en- 
tirely distinct  things. 

4.  The  strong  emphasizing  of  Christ's  exhorta- 
tion, Watch ! — According  to  this  Petrine  gospel, 
Christ's  servants,  above  all  Peter,  should  be  the 
doorkeepers  not  so  much  of  heaven  as  of  the  Church 
on  earth,  and  should  keep  her  awake,  watching  for 
the  day  of  judgment. 

5.  Three  is  the  number  of  the  Spirit,  four  the 
number  of  the  world.  At  the  revelations  of  His 
personal  spirit,  Christ  was  attended  by  three  trusted 
friends ;  at  the  unveiUng  of  the  world's  fate  He  has 
four. 

6.  JosEPHUS,  De  Bello  Jud.,  should  be  used  with 
this  passage ;  particularly  the  history  of  the  destruc- 
ton  of  Jerusalem.  See  Von  Raumer's  Paldstina ; 
also  Braune,  p.  353. 

*  "  Prophecies  of  Daniel  and  the  Revelation  of  St.  John, 
viewed  in  their  mutual  relationships,"  Edinburgh,  T.  &  T. 
Clark. 


HOMILETICAIi  AIO)  PRACTICAL. 

See  Matthew. — General  thoughts  upon  the  entire 
passage. — Homily  upon  the  Lord's  speech  concerning 
the  end  of  the  world,  according  to  the  preceding 
division. — The  Judge  has  already  announced  Him- 
self— The  last  judgment  in  its  presages:  1.  The  one 
great  presage :  the  destruction  of  Jerusalem  ;  2.  the 
continuous  presages :  the  days  of  less  terror  in  the 
New  Testament  seasons  of  trial ;  3.  the  last  presage, 
as  signal. — The  world's  state  and  course  between 
two  great  judgments,  the  destruction  of  Jerusalem 
(the  symbolical  end  of  the  world),  and  the  real  end 
of  the  world  in  a  place  of  judgment :  1.  The  picture 
of  the  state  itself;  2.  the  misapprehension  of  the 
state.  The  world  does  not  observe  the  forbearance, 
the  administration,  the  approach  of  justice-dispensing 
righteousness. — The  coming  of  Cin-ist  in  our  time 
with  the  baptism  of  the  Spirit  and  of  fire :  1.  A  true 
coming;  2.  reminds  us  of  His  first  coming ;  3.  an  indi- 
cation of  His  last  coming. — The  final  words  of  Christ 
in  His  speech  upon  the  end  of  the  world :  1.  Take 
heed  unto  yourselves;  2.  Beware;  3.  Watch. — The 
last  day,  a  day  which  makes  all  things  clear. — The 
day  of  the  great  revelation  and  the  great  appearance : 
1.  The  great  revelation  of  the  old  appearance  (the 
phenomenal  and  visionary  world) ;  2.  the  great  ap- 
pearance of  the  old  revelation. 


Upon  A.     Vers.  1-4. 

See  Matthew. — The  exit  of  Jesus  from  the  temple 
of  His  people  :  1 .  A  decisive  step ;  2.  a  melancholy 
farewell ;  3.  a  decisive  token ;  4.  the  certain  pledge 
of  the  rebuilding. — The  prospect  from  the  Mount  of 
Olives  of  the  temple  and  the  city ;  or,  the  great  dif- 
ference between  the  sensuous  (aesthetic)  and  a  spiri- 
tual prospect  from  the  Mount. — The  Lord's  repeated 
survey  of  the  city  from  the  Mount  of  Olives :  1.  A 
look  of  a  compassionate  heart,  during  which  the 
tears  fall,  Luke  xix.  41;  2.  a  look  of  the  solemnly 
earnest  spirit  in  which  the  tears  must  disappear 
(here). — Jesus  sitting  in  the  circle  of  His  four  dis- 
ciples upon  the  Mount  of  Olives ;  or,  the  night-con- 
versation on  the  end  of  the  world  and  the  judgment, 
ever  sad,  yet  solemnly  joyous,  because  of  its  .anticipa- 
tions.— The  great  mystic  discourse  upon  the  last 
time:  1.  Much  overlooked;  2.  much  falsified ;  3.  ever 
of  force;  4.  ever  efficacious;  or,  1.  in  the  world  ever 
falsified  and  darkened  ;  2.  in  the  Church  continually 
illuminated  and  deepened. 

Starke  : — Bibl.  Wirt. : — Men's  degeneracy,  to  be 
bewitched  with  the  seeming  reality  of  this  world,  and 
to  forget,  what  they  should  necessarily  consider,  the 
statements  of  God's  word. — JVova  B'lbl.  Tub. : — If 
the  wind  of  God's  judgments  storm  around,  there  is 
nothing  so  firm,  nothing  so  magnificent,  as  not  to  be 
torn  down  and  destroyed.  How  many  thousands  of 
the  fairest  cities,  of  the  most  gorgeous  palaces,  of 
the  most  impregnable  castles,  have  experienced  this, 
lying  now,  because  of  their  sins,  in  heaps ! — Is  this 
the  city  of  which  men  say,  It  is  the  all-beauteous, 
on  account  of  which  the  whole  land  rejoices,  etc.  ? 
Lam.  ii.  15  and  17. — Canstein  : — When  we  gaze  upon 
great  and  glorious  structures  of  this  world,  let  us  ever 
remember  that  a  time  will  come  when  these  shall  be 
no  more,  and  that  nought  is  abiding  but  that  which 
is  not  seen,  2  Cor.  iv.  18. — At  the  house  of  God 
judgment  must  take  its  beginning,  1  Pet.  iv.  17. — It 


134 


THE  GOSPEL  ACCORDING  TO  MARK. 


is  edifying  to  speak  of  the  divine  judgments,  of  the 
destruction  of  all  that  is  splendid,  yea,  of  the  end, 
even,  of  this  present  world. 

RiEGER  : — In  the  minds  of  the  disciples  these  two 
things  [rather,  these  three,  the  destruction  of  the 
temple,  Christ's  future,  and  the  world's  end,]  must 
have  become  confused,  or  they  must  at  least  not 
have  been  able  to  distinguish  between  them  accu- 
rately [still  in  some  measure.  See  above.]  Just  as 
now,  in  our  behef  of  the  future  coming  of  the  Lord 
to  judge  the  quick  and  dead,  many  things  also  are 
united  into  one,  which,  nevertheless,  the  result  itself 
might  separate  into  distinguishable  representations 
and  periods. — The  Lord  Jesus,  in  His  answer,  has 
not  explained  it  so  fully,  etc.,  because  Jerusalem's 
judgment  was  such  a  famous  symbol  and  earnest  of 
the  end  of  the  world. 

Bracne  : — Comp.,  regarding  the  speedy  coming 
of  the  Lord,  Isa.  xiii.  6 ;  Ezek.  xxx.  3 ;  Joel  ii.  1  ; 
Matt.  xvi.  27 ;  Phil.  iv.  5  ;  1  Pet.  iv.  1 ;  1  John  ii. 
18;  Rev.  i.  3;  iii.  H.  Quotation  from  Hamann's 
writings ;  "  The  death  of  every  man  is  the  time  when 
the  revelation  of  the  Lord's  coming  is  partly  fulfilled 
to  the  soul.  In  this  sense,  it  is  literally  true  that 
the  time  of  fulfilment  is  near."  In  the  fragments  of 
Jerusalem  the  last  judgment  is  reflected. 

ScHLEiERMACHER : — It  was  His  object  to  repre- 
sent all  the  institutions  of  the  old  covenant  as  some- 
thing dedicated  to  destruction,  in  order  to  direct 
their  attention  by  so  much  the  more  to  the  spiritual. 
— Hence  we  have  to  mark,  that  everything  external 
in  the  Christian  community  is  nothing  else,  and  can 
and  should  be  nothing  else,  than  a  shell,  a  covering 
in  which  the  spiritual  presents  itself  and  works. — We 
find  that  the  striving  after  externalism  was  soon  re- 
newed in  the  Christian  Church. 

Brieger  :  —  The  temple  was  the  pride  of  the 
blinded  people. — The  destruction  of  Jerusalem  is  in 
a  certain  measure  to  be  understood  as  a  world-judg- 
ment. It  befalls  that  people,  namely,  who  for  two 
thousand  years  had  represented  the  human  race.  In 
the  downfall  of  Jerusalem  is  depicted  the  downfall 
of  the  whole  world  (as  in  the  exit  of  the  Christians 
from  Jerusalem  is  depicted  the  great  deliverance  of 
the  believers  in  the  last  time). 


Upon  B.     Vers.  5-13. 

The  foresight  and  fearlessness  which'  the  Lord 
enjoins  upon  His  people  in  looking  for  His  coming 
(or  the  end  of  the  world) :  1.  Foresight  in  respect  to 
the  deceptive  delusions  of  false  Christs  (spiritual 
delusions) ;  fearlessness  as  to  the  threatening  terrors 
of  war  and  all  the  world-plagues  (temporal  terrors). 
2.  Foresight  as  to  the  enemies  of  the  gospel,  and  as 
to  their  treachery ;  fearlessness  as  to  the  gift  of 
tongues,  and  the  power  to  reply.  3.  Foresight  as  to 
temptations  thrown  in  our  way  by  our  nearest  rela- 
tives and  the  world ;  fearlessness  as  to  the  certain  de- 
liverance of  the  enduring  Christians. — Take  heed 
that  no  man  deceive  you ;  or,  Antichrist  comes  be- 
fore Christ  comes,  2  Thess.  ii. — The  succession  of 
signs :  1.  False  signs,  and  yet  signs  [false  Christs, 
ver.  6].  2.  Weak  signs,  and  yet  sad  signs  [the  wars ; 
the  end  not  yet,  ver.  7].  3.  Stronger  signs:  national, 
political,  terrestrial,  physiological  revolutions  [the 
beginning  of  the  woes,  ver.  8].  4.  Striking  signs 
[persecutions  of  Christians,  ver.  9].  5.  The  decisive 
sign  [the  gospel  is  i)reached  among  all  people  through- 
out the  world]. — The  contradictory  nature  of  the 


signs :  1.  Signs  which  do  not  appear  terrible,  but  en- 
ticing, and  yet  are  to  the  utmost  terrible;  signs 
which  appear  to  the  utmost  terrible,  and  yet  are  not  so. 
2.  Saddening  signs.  3.  The  great,  joyful  signs,  ver. 
10. — The  great  rules  for  our  conduct,  in  looking  for- 
ward to  the  last  time,  and  in  the  midst  of  its  signs : 
1.  Foresight ;  2.  fearlessness ;  3.  simplicity  and  a 
spiritual  walk ;  4.  steadfastness. — The  Lord's  faithful 
admonitions.  —  There  is  an  overcoming  of  thes  e 
troubles. 

Starke  : — In  His  teaching,  Christ  has  regard  not 
so  much  to  what  He  knows,  as  to  what  is  useful  to, 
and  necessary  for.  His  hearers. — It  does  not  behove 
us  to  know  time  and  hour,  but  to  observe  the  signs 
antecedent  to  the  judgments  of  God. — jVova  Bibl. 
Tub. : — Alas  !  how  many  good  men  has  the  pretence 
of  Christ's  name, — viz. :  false  hopes,  outward  show, 
seeming  representations,  fleshly  accessories,  etc., — 
already  misled,  that  they  have  fallen  away  into  sad 
by-paths,  and  have  been  ruined ! — The  doctrine  of 
the  Last  Things  no  useless  doctrine. — Quesnel  : — He 
who  properly  understands  this  present  world,  how  it 
is  disposed  and  what  end  it  shall  meet,  is  always 
self-possessed  regarding  it,  and  is  terrified  by  noth- 
ing.— Wilt  thou  save  thyself  from  the  awful  judg- 
ments of  God,  then  be  not  anxious  regarding  the  judg- 
ments and  wrath  of  man. — ^The  gospel-trumpet  must 
be  blown  before  the  archangel's  trumpet  is  heard. — 
Cramer  : — God  will  not  forsake  His  own  people  in 
the  time  of  persecution. — In  the  defence  of  the  truth, 
we  must  not  look  at  our  own  weakness,  nor  the  foes' 
might  and  strength,  but  we  must  consider  the  power 
of  the  truth  and  God's  promise. — Osiander  : — Ima- 
gine not  thou  art  not  bound  to  learn  aught,  etc. — 
Quesnel  : — Faith  gives  us  as  many  fathers,  brothers, 
and  sisters,  as  there  are  Christians;  unbelief  changes 
those  friends  whom  nature  has  given  us  into  enemies, 
betrayers,  and  executioners. — The  most  dangerous 
temptation  is  that  which  comes  from  parents. — Osi- 
ander : — It  is  a  mark  of  false  religion  that  it  is  blood- 
thirsty.— The  end  crowns. — Gerlach  : — No  man  can 
reckon  more  certainly  upon  the  assistance  of  the 
Holy  Spirit  than  those  who  confess  Jesus'  name  in 
the  time  of  their  utmost  peril. — Stier  : — The  end  is 
patience,  the  saints'  weapon  (Rev.  xiii.  10;  xiv.  12), 
as  the  beginning  is  foresight  (Matt.  iv.). — Braune  : 
2  Tim.  iv.  16,  17. — The  end  comes  not  before  the 
Gospel  has  finished  its  course.  The  nearer  this  com- 
pletion approaches,  the  more  certainly  is  the  Lord's 
coming  near. — Schleiermacher: — We  should  expect 
no  other  than  Christ. — All  may  perish ;  we  are  sure 
that  He  and  His  kingdom  will  remain. — Brieger  : — 
The  Lord's  communication  includes  in  itself  the 
nearest  and  the  most  remote ;  hence  He  speaks  to 
those  nearest,  and  to  those  farthest  from  Him. — As 
the  hate  of  the  world  witnessed  for  Him,  so  does  He 
witness  for  His  own  people. — The  final  winding-up 
is  to  be  introduced  by  means  of  the  Gospel. — The 
being  saved  is  of  the  same  import  as  being  received 
to  glory. —  Gossner  : — He  who  possesses  the  rights 
of  a  citizen  of  heaven,  can  remain  imterrified  though 
it  should  storm  beneath  heaven. 


Upon  C.  D.     Vers.  14-20,  21-23. 

See  Matthew. — Even  in  Ilis  great  judgments  is 
God's  mercy  revealed :  1.  It  warns  of  the  judgments, 
and  indicates  the  signs  of  their  coming ;  2.  it  opens 
a  way  of  escape,  and  exhorts  to  use  that  way  in 
flight ;  3.  it  points  to  prayer  as  the  means  to  mitigate 


CHAP.  Xni.  1-37. 


135 


that  judgment;  4.  it  has  its  eye  fixed  upon  innocent 
sufferers;  5.  it  breaks  the  judgment  off,  and  puts 
bounds  to  it,  for  the  sake  of  the  elect ;  6.  it  warns 
against  falUng  away  to  Antichrist,  as  the  falhng  be- 
neath the  heaviest,  the  most  fearful  judgment.— The 
abomination  of  desolation,  or  the  judgment  inflicted 
on  the  holy  place,  a  great  admonitory  sign :  1.  The 
eio-n  of  the  end  of  a  now  hoary  period  (and  form  of 
belief-  or  of  a  long  series  of  judgments,  which  point 
forwai'd  to  the  last  judgment) ;  2.  the  sign  of  a  deci- 
sive separation  between  an  old  and  new  period ;  3. 
the  prognostic  of  a  new  period.— The  prophet  Daniel ; 
or  the  eternal  spirit  of  the  Lord  hi  the  old  covenant, 
has  foretold  the  end  of  the  old  covenant.     {See  Isa. 
Ixvi  3  •  Jer.  xxxi.  31 ;  Ezek.  xxxvi.  26  ;  comp.  2  Cor. 
iii.  13 ;  Heb.  viii.  7,  8).— The  Spirit  of  the  Perma- 
nent in  the  Church  is  the  prophet  of  the  downfall  of 
her  transitory  forms  (especially  in  the  Middle  Ages). 
—Whoso  readeth,  etc. :  The  old  Scripture-word  shows 
to  all  time  the  signs  of  the  present  and  the  future.— 
The  flight  to  the  mountains :  The  entire  life  of  the 
Christians  is  a  fleeing  to  the  mountains.— In  a  sea- 
son of  distress,  the  saving  of  the  trifling  and  the 
unessential  (the  clothes)  has  as  its  result  the  loss  of 
the  great  and  the  essential  (the  hfe  and  soul) :  ^-  The 
fact  (in  conflagrations,  in  times  of  war,  m  poUtical 
convulsions,  in  times  of  rehgious  crises).     2.   T/ie 
reason:  because  the  small  and  trifling  is  the  net 
which  keeps  men  entangled  in  the  old  system  and  its 
judo-ment  (Lot's  wife,  the  Jews,  the  Middle  Ages).— 
Woe  to  those  with  child,  etc. :  The  Lord's  compas- 
sion towards  the  special  sufferers  among  mankind  in 
the  judgments  mflicted  on  the  specially  sinful  part 
of  mankind.— The  alleviations  of  the  divine  judg- 
ments which  God  has  given  to  men:  1.  Compassion 
(ver.  17);  2.  prayer  (ver.  18);  3.  the  steadfastness  of 
the  elect '(ver.  20). — For  the  sake  of  the  elect,  whom 
God  has  chosen,  God  endures  the  world  m  sparing 
patience  {see  Rom.  ix.  22).— The  surest  signs  of  the 
judgment  which  runs  through  the  New  Testament 
period  of  grace  are  the  false  Christs,  the  signs  of  the 
false  Christs,  and  the  hopes  placed  in  them :  1.  Among 
the   Jews;   2.    among   Christians  themselves. — The 
tendency  to  beUeve  in  false  Christs  is  the  most  awful 
result  of  the  rejection  of  Christ  that  is  to  be  seen  in 
the  life  of  Israel,  John  v.  43.— The  great  temptations 
of  the  period  which  is  hastening  to  its  end:  1.  Per- 
ceived beforehand;  2.  declared  beforehand;  3.  over- 
come beforehand.  —  Foresight  regarding  the  lying 
pseudo-Christian  system,  the  salvation  of  Christianity 
in  the  last  days.— Foresight  the  first  and  last  means 
in  preserving  faithfulness  during  the  last  days. — 
Caution:   1.  Regarding  excited  preachers  who  pre- 
tend  to   make   Christ   visible  in  themselves   or  in 
others,  in  this  or  that  person  or  thing  (See  here  or 
there) ;  2.  regarding  persons  who  will  attest  them- 
selves 'as  new  saviours  by  means  of  deceptive  signs 
and  wonders  (2  Thess.  ii.  10,  11;  Rev.  xiii.  13).— 
The  end  of  the  world's  history :  unceasing  self-con- 
fusion, self-blinding,  and  self-separation  of  the  great 
majority  from  Chnstianity,  and  self-abandonment  to 
pseudo-Christian  systems. 

Starke  :— Cramer  :— If  we  see  even  the  greatest 
distress  awaiting  us,  we  should  not  allow  ourselves 
by  this  to  be  turned  aside  from  God  and  His  love. — 
In  public,  national  calamities,  the  majority  think 
only  of  saving  their  goods  and  lives  ;  few  are  anxious 
to  make  sure  of  their  souls  and  salvation. — Quesnel  : 
—By  far  the  most  useful  flight  in  the  day  of  divine 
wrath  is  to  flee  the  fleeting  pleasures  of  the  world, 
and  escape  from  conformity  to  it,  Ps.  xc.  11. — Nova 


Bihl.  Tub.  .•— God  spares  even  this  wicked  world  for 
the  sake  of  His  elect. 

Rieger:— Sad  periods  in  the  world's  course  are 
turned  to  their  own  benefit  by  false  prophets. — Lisco : 
Take  heed  unto  yourselves  ;— an  exhortation  applica^ 
ble  to  much  more  than  the  external  danger  of  temp- 
tation, seduction,  and  falling  away. — Braune  :— Luke, 
vers.  22,  23 ;  Dent,  xxviii.  15  ;  Mai.  iv.  1.  Lo,  here 
is  Christ, — a  voice  which  allures  to  itself ;  or  there, 
—a  voice  which,  unpartisan-like,  points  to  others, 
and  is  accordingly  still  more  dangerous— these  voices 
are  not  to  lead  disciples  astray.— Signs  and  troubles 
are  no  certain  marks  of  Christ  and  His  prophets : 
they  are  only  indications  of  the  connection  of  the 
individual  with  the  spiritual  world ;  they  may  be  m- 
dications  either  of  light  and  truth,  or  of  darkness 
and  hes. — Prove  the  spirits,  whether  they  be  of  God. 

Schleiermacher  :— When  we  see  how  many  im- 
perfections have  appeared  in  the  Christian  Church, 
one  might  be  easily  tempted  to  say.  The  light  is  not 
yet  the  right  fight.  The  true  believer  is,  however, 
assured  that  the  Christian  faith  has  no  share  in  all 
these  imperfections ;  that  it  is  the  natural  ruin  of 
mankind  alone  which  is  the  fountain  of  these,  and 
this  cannot  aU  at  once  be  removed. — God's  kingdom 
is  the  spiritual  temple  of  God,  which  needs  not  the 
external,  and  is  raised  above  all  external  accidents, 
and  which,  where  it  has  been  once  built,  must  endure 
to  the  end  of  days. 

Brieger  : — Not  in  the  winter.  It  is  well  known 
that  Jerusalem  was  destroyed  in  August. — The  same 
sin,  rejection  of  the  Holy  One,  which  brought  Israel 
to  its  downfall,  will  cause  the  world's  overthrow,  so 
soon  as  its  measure  is  filled.— The  urging  of  pre- 
caution appears  so  much  the  less  needful,  inasmuch 
as  He  Himself  says,  it  is  impossible  to  deceive  them. 
We  may  explain  this  in  the  following  manner :_  God's 
acts  do  not  exclude  men's  action,  but  include  it  (and 
that,  too,  not  in  the  form  of  natural  compulsion,  but 
of  the  bond  of  love).— Gossner  :— How  must  we  ever 
fear  to  give  our  adherence  to  a  false  Christ ! 


Upon  E.     Vers.  24-27. 

See  Matthew.— The  last  day  according  to  the 
Lord's  announcement:  1.  The  great  day  of  death, 
when  the  lights  of  heaven  grow  pale ;  2.  the  judg- 
ment-day, when  the  Crucified  appears  m  the  glory  of 
the  world's  Judge  ;  3.  the  great  feast-day,  when  the 
Lord  gathers  His  chosen  by  His  angels  from  all  ends 
of  this  and  the  other  world.— Man's  calamity  com- 
pletes itself  at  the  end  in  the  world's  calamity.— As 
the  sun  was  darkened  at  Christ's  death,  so  will  the 
entire  starry  world  belonging  to  this  earth  grow  dark 
in  the  death-hour  of  aged  humanity.— The  stars  will 
fall  from  heaven.  With  mankind,  not  merely  the 
earth,  but  also  the  planetary  system  which  belongs 
to  earth  accordmg  to  its  old  form,  shall  be  dissolved, 
and  assume  a  new  shape. — When  sun,  moon,  and 
stars  shine  no  more,  will  Christ  appear,  and  illumi- 
nate with  His  brightness  the  last  day.— The  last  day 
the  grand  day  of  festival  for  perfected  Christianity : 
1.  The  creatuVe-lights  grow  pale;  the  Lord  appears 
as  the  festive  light  of  His  own  day ;  2.  the  imper- 
sonal being  of  the  world  disappears ;  *  the  glorified 
personality  of  Christ  appears,  and  manifests  His 
personal  kmgdom  ;  3.  the  wicked  are  shut  out,  and 

*  [Does  this  mean  :  The  kingdom  of  matcri.alism,  or  that 
"flesh  and  blood"  which  cannot  inherit  tho  kmgdom  of 
G^)d^— Ed.] 


136 


THE  GOSPEL  ACCORDINa  TO  MARK. 


have  vanished;  and  all  pure  spirits  are  united;  4. 
Heaven's  angels  are  the  servants  at  the  feast :  all  the 
elect  shall  be  assembled  who  are  upon  the  earth  and 
in  heaven. — The  last  day  is,  for  the  chosen  of  the 
Lord,  the  dawn  of  their  blessed  immortality,  Job 
xix.  25. 

Starke  : —  Quesnel  :  —  0  wished-for  day  of  the 
elect !  0  long-desired  purification,  through  which 
they  shall  be  gathered  by  Jesus  into  the  union  of 
His  body.  His  Spirit,  and  His  glory  ! — Osiander  : — 
Should  we  die  in  a  strange  land,  yet  shall  we  be 
assuredly  gathered  to  Christ,  our  Head,  at  the  last 
day,  2  Cor.  v.  10. 

Braune  :  —  Rev.  i.  1 ;  ch.  xxii.  6  ["  Shortly, 
quickly  "]  ;  Hagg.  ii.  6-8  ["  Yet  once,  it  is  a  Uttle 
while"];  Eccles.  xii.  2;  Isa.  xiv.  12  ["How  art  thou 
fallen"];  Isa.  xxxiv.  4  ["All  the  host  of  heaven 
shall  be  dissolved  "]. — The  destruction  of  the  crea- 
ture will  be  an  exodus  into  eternity. — Stier  : — To 
the  end  of  heaven.  "  Because  earth  and  heaven 
now  inchne  wonderfully  to  one  another." 

Brieger  : — Ezek.  xxxii.  7,  8  ;  Joel  ii.  3,  4 ;  Dan. 
vii.  13;  Acts  i.  11 ;  Heb.  i.  14;  Matt.  xiii.  41,  42.— 
Bauer  : — These  violent  things  are  only  the  heralds 
in  the  Lord's  service. 


Upon  F.     Vers.  28-37. 

See  Matthew. — The  fig-tree  with  its  late  leaves  is 
also  a  picture  of  the  onward-hurrying  judgment,  upon 
the  guilty  Church  (ch.  xi.  12),  upon  the  unrepentant 
Church  (Luke  xiii.  6),  upon  the  fickle  Israel  (Hosea 
ix.  10). — The  fig-tree  according  to  its  varied  signi- 
fication: 1.  The  early  figs,  the  formation  of  fruit 
before  the  leaves  shot  forth :  the  early  conversion  of 
Israel  and  the  elect.  2.  The  fig-tree  unfruitful  in  the 
rich  vineyard :  a  dying  professing  Church  (and  this 
is  true  of  individuals)  in  the  midst  of  the  ever-living 
kingdom  of  God.  3.  The  fig-tree  unfruitful,  and  yet 
pretentious  with  its  leaves  on  the  i-oadside;  or,  a 
church  (congregation)  without  spiritual  fruit,  in  the 
hypocritical  covering  of  pious  forms,  fallen  under 
judgment.  4.  The  blooming  fig-tree,  a  prognostic  of 
the  summer's  harvest ;  or,  the  theocratic,  ecclesiasti- 
cal, and  cosmical  indications  of  judgment  as  presages 
of  the  approach  of  the  final  judgment. — The  holy 
certainty  of  believers  respecting  the  day  of  the  Lord 
strengthened  and  elevated  through  their  ignorance 
of  the  time  and  hour:  1.  The  certainty,  a.  as  to 
signs,  b.  as  to  His  speedy  coming,  c.  as  to  His  unex- 
pected coming,  d.  His  comifig  during  the  life  of  a 
living  Christian  generation,  e.  in  order  to  the  destruc- 
tion of  the  world,  /.  in  order  to  fulfil  His  declaration 
respecting  the  necessity  of  watching.  2.  Strengthened 
and  increased  through  their  ignorance  :  a.  an  igno- 
rance regarding  the  day  and  the  hour,  to  which  He 
had  voluntarily  subjected  Himself  for  their  sakes ;  b. 
an  ignorance  regarding  the  time,  to  which  He  had 
subjected  them  for  His  own  sake.* — Christ's  not 
knowing  rests  upon  His  knowing  rightly  [in  a  natural 
manner],  or  upon  the  holy  extension  of  His  range  of 
vision.  * — What  Christ  may  not  know,  what  angels 

*  [Lange's  thought  Reems  to  he,  that  the  voluntary  igno- 
rance of  Christ,  which  was  a  part  of  the  voluntary  humilia- 


cannot  know.  Christians  should  not  wish  to  know. — 
The  last  day,  the  deep  secret  of  the  Father :  Of  the 
Father  in  His  Creator-fulness,  and  in  His  gracious 
design ;  2.  of  the  Father  in  His  preparing  grace,  and 
in  His  commands  to  the  Son ;  3.  of  the  Father  in  the 
greatness  of  His  patience,  and  the  majesty  of  wrath. 
— The  knowledge  of  Christ  in  itself  exalted  above  the 
knowledge  of  men  and  of  angels,  is,  on  our  behalf,  a 
circle  of  holy  self-limitation  within  the  Father's  om- 
niscience.— Because  He  cannot  deny  anything  to  His 
own.  He  has  denied  Himself  a  knowledge  of  this. — 
The  holy  and  useful  uncertainty  of  the  Church  re- 
garding the  last  day  is  to  be  compared  with  the  holy 
useful  uncertainty  of  individual  men  regarding  the 
day  of  their  death. — Through  this  holy  uncertainty, 
we  should  be  certain  of  our  own  salvation.  Every 
day  should  for  the  Christian  bear  something  like  the 
appearance  of  the  last  day. — Christianity  is  a  door- 
keeper's ofiice,  as  regards  the  future  coming  of  the 
Lord. — Christ's  alarm-call,  or  summons  to  all  Chris- 
tians for  all  time  to  watch  ! — Slumbering,  in  respect 
to  the  Lord's  coming,  is  a  danger  fraught  with  death ; 
while  watchfulness  is  a  fundamental  condition  of  life. 
— Christianity  is  a  constant  living  in  the  experience 
of  judgment  and  redemption:  1.  Judgment:  a.  a 
coming  from  judgment  [Lange  alludes,  apparently,  to 
the  rise  of  Christianity  at  the  time  Judaism  was  sub- 
jected to  judgment.  Translator],  b.  an  acting  under 
judgment,  c.  a  preparing  for  judgment.  2.  Redemp- 
tion :  a.  from  the  time  onward,  that  the  work  of  re- 
demption was  ended,  b.  proceeding  under  the  cheer- 
ing hope  of  redemption,  c.  looking  forward  to 
redemption. 

Starke  : — Spring  is  a  beautiful  image :  in  the 
shrubs  bursting  into  hfe,  we  are  reminded  of  the 
coming  of  Christ,  of  the  glorious  judgment  day,  and 
the  joyful  resurrection  from  the  dead. — Quesnel  : — 
Who  is  certain  that  he  is  not  sooner  to  appear  before 
God,  his  Judge,  than  summer  is  to  come  ?  If  he 
meet  not  God  to  be  condemned,  the  joyful  everlast- 
ing summer  wiU  follow. — We  have  seen  many  things 
in  our  Uves  pass  away :  is  that  not  a  proof  that  all 
things  fade  away  ? — God  has  concealed  from  all  crea- 
tures the  time  of  His  judgments ;  hence  is  many  a 
one  ruined  in  his  calculation. — Beware  of  security  ! 
watch  and  pray  ! 

Braune  : — Heaven  and  earth  pass  as  leaves  upon 
the  world-stem  in  the  harvest  of  the  world-season : 
God's  people  are  the  sap,  and  God's  word  the  power, 
which  carries  new  life  to  all. — Jas.  v.  7,  8:  "I  do 
not  know."  Will  it  be  too  hard  for  thee  to  say 
this  ?  If  so,  Christ  is  not  thy  Lord. — The  watching 
of  the  Christian  must  be  also  prayer  (and  active 
watchfulness  will  be  at  the  same  time  prayer). — 
Brieger: — The  kingdom  of  God,  which  will  at  last 
appear  in  power  and  glory,  is  to  be  compared  with 
the  joy-fraught  summer. 

tion  to  which  the  divine  nature  was  subjected  in  its  union 
with  the  human,  was  for  the  purpose  of  making  possible  a 
gradual  growth  in  His  theanthropic  consciousness.  For, 
had  there  been  from  the  instant  of  the  miraculous  conception 
(the  punclum  lonporis  when  the  union  of  the  two  natures 
began)  onward  through  infancy,  childhood,  and  youth,  the 
omniscient  consciousness  of  the  eternal  Logos,  of  course  it 
would  have  been  contradictory  to  say  that  Christ,  the  God- 
man,  "increased  in  wisdom"  (Lake  ii.  52),  or  that  He  did 
not  know  the  time  of  the  last  judgment. — Ed.] 


CHAP.  XIV.  1-11. 


137 


THIRD    SECTION. 

THE  PASSION  OF  CHRIST,  AND  HIS  REST  IN  THE  GRAVE.  THE  RETIREMENT  INTO 
THE  STATE  OF  THE  DEAD.  THE  LION  OF  THE  TRIBE  OF  JUDAH  AS  THE 
PASCHAL  LAMB. 

Chapteb  XIV.  1— XV.  47. 


1.  The  Preparation  for  the  great  Passover.  1)k,e  Stipper. — The  helpless  impotency  of  wickedness  in  the  old 
Church  of  (fod.  The  determined  genius  of  wickedness  in  the  neio  Christian  Church.  Tlie  Anoirding 
of  the  Lord  at  the  Feast  preparatory  to  ETis  Death  ;  and  the  sale  of  the  Anointed,  or  the  Treachery^ 
matured  at  the  Feast-table.     Ch.  XIV.  1-11. 

^Parallels :  Matt.  xxvi.  1-16 ;  Luke  sxii.  1-6 ;  John  xii.  1-8.) 

A.  llie  weak  Indecision  of  the  Enemies.     Vers.  1,  2. 

1  After  two  days  was  the  feast  of  the  passover,  and  of  unleavened  bread :  and  the 
chief  priests  and  the  scribes  sought  how  they  might  take  him  by  craft,  and  put  him  to 

2  death.     But^  they  said,  Not  on  the  feast-c?oy,  lest  there  be  an  uproar  of  the  people. 

B.  Tlie  holy  Presentiment  of  the  Female  Disciple.     Vers.  3-5. 

3  And  being  in  Bethany,  in  the  house  of  Simon  the  leper,  as  he  sat  at  meat,  there 
came  a  woman,  having  an  alabaster-box  of  ointment  of  spikenard,  very  precious;  and 

4  she  brake  the  box,  and  poured  it"^  on  his  head.     And  there  were  some  that  had  indigna- 
tion within  themselves,  and  said,^  Why  was  this  waste   [loss]  of  the  ointment  made? 

5  For  it  might  have  been  sold  for  more  than  three  hundred  pence,  and  have  been  given 
to  the  poor.     And  they  murmured  against  her. 


C.   Tlie  Lord^s  holy  Decision.     Vers.  6-9. 

6  And  Jesus  said,  Let  her  alone:  why  trouble  ye  her?  she  hath  wrought  a  good 

7  work  on  me.     For  ye  have  the  poor  with  you  always,  and  whensoever  ye  will  ye  may 

8  do  them  good:  but  me  ye  have  not  always.     She  hath  done  what  she*  could:  she  is 

9  come  aforehand-  to  anoint  my  body  to  the  burying.  Verily  I  say  unto  you,  Whereso- 
ever this  *  gospel  shall  be  preached  throughout  the  whole  world,  this  also  that  she  hath 
doile  shall  be  spoken  of  for  a  memorial  of  her. " 

D.  The  Disciple's  wicked  Decision.     Vers.  10,  11. 

10  And  Judas  Iscariot,®  one  of  the  twelve,  went  unto  the  chief  priests,  to  betray  him 

11  unto  them.     And  when  they  heard  it,  they  were  glad,  and    promised   to  give  him 
money.     And  he  sought  how  he  might  conveniently  betray  him. 

[1  Ver.  2. — Lachmann,  Tischendorf,  after  B.,  C.*,  D.,  read  yap  instead  of  Se'.] 

[*  Ver.  3.— La*hmann,  Tischendorf,  B.,  C,  L.,  A.  omit  xara.] 

[3  Ver.  4.— Codd.  B.,  C*  L.  want  k<xl  Aevo;'Te?;  Cod.  A.  has  it.] 

(<  Ver.  8.— Codd.  B.,  L.  want  a^irr).] 

[5  Ver.  9.— Codd.  B.,  D.,  L.  want  toOto  ;  Lachmann  brackets  and  Tischendorf  omits.] 

[«  Ver.  10. — Codd.  B.,  C,  D.,  Lachmann  omit  the  article  before  'louSas  and  'lo-KapiuTTjs.] 


EXEGETIOAL  A^'D   CPvITICAL. 

Comp.  the  notes  on  Matthew. — The  peculiarities 
of  Mark  in  the  history  of  the  Passion  generally  are  : 
life-like  pictures,  sharply- defined  features,  original 
statements  of  particulars.  Peculiarities  in  this  sec- 
tion. The  two  indications  of  Jesus'  approaching 
death,  namely,  the  indecisive  deliberations  of  the 
Sanhedrim,  and  tlie  anointing  in  Bethany,  are  found 
united  iu  Mark,  as   in  Matthew  ;   yet  he  expresses 


himself  regarding  the  decision  of  the  leaders  of  the 
council  much  more  briefly  than  Matthew, — more 
decidedly,  however,  than  Luke.  In  the  history  of 
the  anointing,  he  mentions,  with  John,  a  fact  in  addi- 
tion to  the  statement  as  given  by  Matthew  that  Jesus 
sat  at  the  table.  Moreover,  he  describes  the  oint- 
ment more  exactly.  And,  besides,  to  him  we  owe 
the  fresh  trait,  that  the  woman  broke  the  alabaster- 
box  ;  according  to  several  codices,  the  additional 
repiark  is  made,  that  the  ointment  ran  down  from 
His  head.  In  respect  to  diversity  of  statement,  he 
assumes  an  intermediate  position  between  John  and 


138 


THE   GOSPEL  ACCORDING  TO   MARK. 


Matthew.  John  names  Judas  as  the  murmurer; 
Matthew,  the  disciples  ;  Mark  says,  "  some."  With 
John,  he  declares  the  value  to  be  three  himdred 
denarii,  and  adds  the  strong  word  ive^pi/xwvTo.  To 
the  words,  Ye  have  the  poor  with  you  always,  he 
appends, — And  whensoever  ye  will,  etc.  To  him 
again  is  the  clause  peculiar.  She  hath  done  what  she 
could.  The  idea  that  this  female  disciple  anticipates 
the  anointing  of  Jesus  for  burial  is  here  more  clearly 
expressed.  Peculiarly  Uvely  is  the  expression  in 
regard  to  the  preaching  of  the  Gospel  eis  oAov  rhv 
KSafiov  (Matthew,  eV  oAw,  K.r.A.).  The  treacherous 
visit  of  Judas  to  the  high-priest  is  more  briefly  given 
than  in  Matthew.  He  does  not  name  the  traitor's 
question,  neither  the  thirty  pieces  of  silver ;  yet  he 
emphasizes  the  joy  of  the  chief  priests. 

Ver.  1.  The  feast  of  the  Passover,  and  of 
unleavened  bread. — A  double  feast-season.  See 
Matthew.  Comp.  Luke's  expression. — After  tvro 
days. — Probably  on  Wednesday  in  the  Passion 
Week,  not  on  Tuesday  (see  Matthew).  The  anointing 
in  Bethany  was  on  the  previous  Saturday.  The 
question  is  now,  In  what  relation  do  the  sitting  of 
the  council  and  the  anointing  stand  to  one  another  ? 
We  could  imagine  that  the  first  history  brings  before 
us  the  chief  priests,  how  undecided  they  still  are ; 
the  second  shows  how  Judas  comes  and  gives  advice. 
.We  must  then  assume  that  the  thought  of  treachery 
had  been  brooded  over  by  Judas  from  Saturday  in 
the  preceding  week  till  at  least  Wednesday  in  the 
Passion  Week,  and  came  then  first  to  maturity.  The 
remark  of  Matthew,  ver.  14,  seems  to  speak  against 
this,  "  Then  Judas  went  unto."  Judas  had  undoubt- 
edly gone  much  earlier  to  the  high  priests.  To  this 
the  statement  points,  "  how  they  might  take  Him  by 
craft."  If  they  had  just  now  decided,  "  Not  on 
the  feast-day,"  this  is  explained  by  the  great  tri- 
umphs whicli  Jesus,  on  Palm  Sunday,  on  Monday, 
and  Tuesday,  had  celebrated  over  them ;  and  with 
this,  besides,  the  fact  agrees  well,  that  Judas  had 
begun  to  hesitate  during  these  days.  The  connec- 
tion of  the  two  recitals  lies,  accordingly,  in  the  an- 
tithesis of  the  previous  anticipation  of  the  crucifixion 
on  the  part  of  the  Lord  and  the  strong  preseutiment 
of  the  female  disciple,  on  the  one  side,  and  the  much 
subsequent  indecision  and  short-sightedness  of  His 
foes,  on  the  other.  But  the  second  point  of  relation 
is  this,  that  we  see  from  the  first  narrative  how  far 
the  foes  had  of  themselves  come  ;  from  the  second, 
how  Judas  drove  tliem  to  take  their  boldly  wicked 
step,  and  succeeded  in  giving  them  the  last  impulse. 
They  said,  "  Not  on  the  feast-day ; "  Judas,  on  the 
contrary,  bethought  himself  of  the  first,  best  oppor- 
tunity. 

Ver.  3.  Of  spikenard,  very  precious. — Upon 
TTiaTiKTjs,  comp.  Ue  Wette,  Meyer,  Lucke  on  John, 
vol.  ii.  p.  41)3.  Not  drinkable  (Trifrroi),  but  veritable, 
real.  Upon  the  nard,  comp.  Matthew. — Brake  the 
box  (bottle,  or  flask). — The  narrow  neck  of  the 
small  flask.  She  did  not  wish  to  keep  or  hold  back 
anything :  offered  up  all,  gave  all  away. 

Ver.  4.  There  were  some. — See  Matthew. 
Mark  presents,  without  a  doubt,  tlie  most  accurate 
historic  picture,  John  defines  most  sharply  the  mo- 
tive, Matthew  gives  the  specially  practical  historic 
form. 

Ver.  5.  And  they  murmured  agciinst  her. 
— De  Wette  :  They  scolded  her.  Meyer  :  They  ad- 
dressed her  harshly.  In  f/x^/JiM'^"^"'  lies  especially 
the  expression  of  a  passionate  feeling  which  we  strive 
to  keep  back  in  the  utterance. 


Ver.  8.  She  is  come  afoiehand. — ripoAo^u/Sa- 
veip  is  the  chief  conception,  not  fivpicrai ;  hence  we 
see  the  error  of  Meyer's  note,  "  A  classic  writer 
would  have  said,  irpoXa^ovcra  eV'V"''^-" 

Ver.  10.  One  of  the  Twelve. — Made  promi- 
nent, as  in  Matthew.  The  tragic  point  lies  not  only 
in  this,  that  one  of  the  Twelve  was  false,  but  that  he 
committed  that  most  wicked  act  of  treachery  which 
was  the  particular  sting  in  the  sufferings  of  Christ. 
In  a  wider  sense,  he  extended  himself  through  the 
whole  sufferings  of  Christ ;  for  the  ti'eachery  of  the 
disciple  who  betrayed  the  Lord  to  the  chief  priests,  | 
led  to  the  betrayal,  on  the  part  of  the  Sanhedrim,  of 
Christ  to  the  heathen  power. 

Ver.  11.  Were  glad. — They  shuddered  not,  as 
the  traitor  laid  before  them  his  black  design.  They 
undei'stood  him.  But  Judas  knew  how  to  lead  them 
still  further  into  wickedness.  He  filled  them  with  a 
Satanic  joy.  And  while  they  were  still  hesitating  to 
take  the  last  step,  assuredly  not  from  dread  of  the 
sin,  but  for  fear  of  the  people,  Judas  was  watching 
for  the  first  opportunity  to  accomphsh  his  purpose. 


DOCTRINAL  AND  ETHICAL. 

1.  See  Matthew,  and  the  parallel  passages  in 
Ziicke. 

2.  Judas  the  betrayer,  because  he  had  been  most 
offended  at  the  thought  of  the  death  and  cross  of 
Christ ;  Mary  the  commended  disciple,  because  she 
was  the  first  that  was  found  possessing  a  self-sacri- 
ficing courage  like  His  own  in  His  way  to  death. 

3.  The  treachery  which  springs  up  in  the  midst 
of  the  disciples  of  the  Evangehcal  Church  surpasses 
the  wicked  counsel  of  the  hierarchies  in  the  Middle 
Ages.  The  secret  and  open  apostasies  from  the 
Evangelical  Church  to  Romanism. 


HOMILETICAIi  AND  PRACTICAL. 

Comp.  Matthew. — The  council  in  Jerusalem,  and 
the  supper  in  Bethany,  in  their  relation  to  the  cen- 
tral pomt  of  Christ's  death  ;  or,  a  picture  of  the 
uniting  of  aU  threads  of  ancient  history  in  this  death. 
— Not  out  of  the  camp  of  the  foes,  but  out  of  the  circle 
of  the  disciples,  came  the  last  decision  regarding  the 
death  of  Jesus. — Judas,  the  enslaved,  and  yet  free, 
instrument  of  the  deepest  revelation  of  wickedness. — 
The  faithless  disciple  of  Jesus  an  instructor  of  the 
chief  council  in  the  way  of  destruction. — The  unex- 
pected turning-points  in  life,  how  they  rise  out  of  the 
depths  of  the  spirit-world  :  1.  Out  of  the  realm  of 
light  (Mary) ;  2.  out  of  the  realm  of  darkness  (Judas) ; 
3.  out  of  the  struggle  between  the  two. — The  oint- 
ment in  the  house  at  Bethany  a  savour  of  death  unto 
death. — Greed  in  its  demoniac  greatness  :  1.  A  child 
of  perfected  unbelief  as  to  Christ,  God,  and  mankind ; 
2.  a  father  of  treachery,  which  has  often  injured  the 
saints ;  3.  a  companion  of  avarice,  envy,  anguish, 
audacity,  despair. — Judas  determines  to  take  the 
best  opportunity  he  can  to  betray  the  Lord,  i.  c.,  in 
the  sanctuary  of  His  secret  prayers. — Judas  the  cal- 
culator, and  his  miscalculation. — The  estimation  of 
Mary,  and  the  estimation  of  Judas.  The  presenti- 
ment-filled spirit  in  its  clear  foresight  as  opposed  to 
the  selfish  mind  in  its  blindness. — The  most  multi- 
plied purposes  and  projects,  and  over  them  the  deep 
design  of  God. — Woman  is  here  again  before  man, 
as  is  so  often  the  case  in  the  Gospel  history. 


CHAP.  XIV.  12-31. 


139 


Starke  : — Hedinger  : — Satan  rests  not  till  he 
has  injured  Christ  and  His  cause  in  life,  honor,  and 
possessions. — At  feast-seasons  the  devil  generally 
excites  the  greatest  uproar  against  Christians. — Hed- 
inger : — Nothing  is  wasted  upon  Christ.  Miserable 
parsimony,  when  we  refuse  Him  anything. — The 
prating  of  a  fault-seeker  can  soon  move  others  to 
join. — QuESNEL  : — The  pious  must  remain  silent 
regarding  the  world's  judgment.  God  will  speak  and 
conduct  their  affairs. — Behold,  how  the  godless  re- 
joice if  they  get  an  opportunity  of  fulfilling  their 
wicked  wish  ! — Gerlach  : — The  greatest  praise  ever 
spoken  by  Jesus  regarding  an  act. — Braune  : — The 
Sanhedrim  required  him  to  point  out  Jesus'  tarrying- 


place.  And  Judas  is  ready  to  do  it. — Brieger  : — 
Exactly  what  the  enemies  wished  least  of  all  to  do, 
that  must  they. — To  an  uproar  it  came,  only  to  the 
advantage  of  hell. — The  greatest,  most  direct,  most 
difficult,  but  the  most  blessed  thing  that  ever  a  sin- 
ful being  was  able  to  do,  namely,  to  receive  the 
Lord's  word  in  all  simplicity  and  proceed  to  act,  this 
did  Mary ;  and  this  shall  maintain  her  memory  on 
earth  till  the  end  of  time. — Gossner  : — She  hath  done 
what  she  could.  From  this  may  every  one  take 
comfort,  that  nothing  more  than  faithfulness  is  asked 
from  them. — Bauer  : — The  deeds  of  love  are  often 
in  the  world  turned  into  shame,  because  others  turn 
them  into  an  occasion  to  do  evil. 


2.  TTie  Feast  of  the  Passion,  and  of  Victory. —  The  Paschal  Lamb  and  the  discovered  Traitor.  TJie  Last 
Supper  and  the  Lord's  Triumph  over  the  Traitor.  The  Prediction  of  the  Disciples  being  offended.,  and 
of  their  denying  Him.     Vers.  12-31. 

(Parallels :  Matt.  xxyi.  17-35 ;  Luke  xxil.  7-38 ;  John.  xiii. — xvii.) 

A.  The  Disciples'  Passover-thought. —  Unguardedness  and  Foresight ;  or,  the  Jewish  Custom  and  Chrisfs 

Spirit.     Vers.  12-16. 

12  And  the  first  clay  of  unleavened  bread,  when  they  killed  the  passover,  his  disciples 
said  nnto  him,  Where  wilt  thou  that  we  go  and  prepare,  that  Ihou  may  est  eat  tlie  pass- 

13  over?     And  he  sendeth  forth  two  of  his  disciples,  and  saith  unto  them,  Go  ye  into  the 

14  city,  and  there  shall  meet  you  a  mar*  ])earing  a  pitcher  of  water:  follow  him.  And 
wheresoever  he  shall  go  in,   say  ye  to  the  goodman  of  the  house.  The  Master  saith, 

15  Where  is  the  guest-chamber,  where  I  shall  eat  the  passover  with  my  disciples?  And 
he  will  show  you  a  large  uppet  room  furnished  and  prepared :  there  make  ready  for  us. 

16  And  his  disciples  went  forth,  and  came  into  the  city,  and  found  as  he  had  said  unto 
them :  and  they  made  ready  the  passover. 

B.  The  Lord's  Passover-thought. — The  Passover,  and  the  hardened  and  discovered  Traitor  in  the  circle  of 

Disciples.     The  Lord's  clear  percepjtlon  of  the  secret  designs  of  the  Traitor.     Vers.  17-21. 

17,  18  And  in  the  evening  he  cometh  with  the  twelve.  And  as  they  sat  and  did  eat, 
Jesus  said,  Verily  I  say  unto  you,  One  of  you  which  eateth  with  me  shall  betray  me. 

19  And  they  began  to.be  sorrowful,  and  to  say  unto  him  one  by  one,  -Is  it  I?  and  another 

20  said,  /s  it  I?'     And  he  answered^  and  said  unto  them,  It  is  one  of  the  twelve,  that  dip- 

21  peth  with  me^  in  the  dish.  The  Son  of  man  indeed  goeth,  as  it  is  written  of  him:  but 
woe  to  that  man  by  whom  the  Son  of  man  is  betrayed  1  good  were  it  for  that  man  if 
he  had  never  been  born. 

C.  The  new  Passover. — The  Lord's  fidness  of  Love  0)i  the  night  of  the  Betrayal.     Vers.  22-25. 

22  And  as  they  did  eat,  Jesus*  took  bread,  and  blessed,  and  brake  it,  and  gave  to  them, 

23  and  said,  Take,  eat:*  this  is  my  body.     And  he  took  the  cup,  and  when  he  had  given 

24  thanks,  he  gave  it  to  them :  and  they  all  drank  of  it.     And  he  said  unto  them,  This  is 

25  my  blood  of  the  new®  testament  [covenant],  which  is  shed  for  many.  Verily  I  say  unto 
you,  I  will  drink  no  more  of  the  fruit  of  the  vine,  until  that  day  that  I  drink  it  new  in 
the  kingdom  of  God. 


D.  A  new  Passover  upon  a  new  Night  of  Terror,  and  upon  the  Death  of  the  First-born.     Vers.  26-31. 

26  And   when  they  had  sung  an  hymn,   they  went  out  into  the   Mount  of  Olives. 

27  And  Jesus  saith  unto  them.  All  ye  shall  be  offended  because  of  me  this  night:'  for  it  is 

28  written,  I  will  smite  the  Shepherd,  and  the  sheep  shall  be  scattered.     But  after  that  I 


140 


THE   GOSPEL  ACCORDING  TO   MARK. 


29  am  risen,  I  will  go  before  you  into  Galilee.     But  Peter  said  unto  him,  Although  all 

30  shall  be  offended,  yet  xoill  not  I.     And  Jesus  saith  unto  him.  Verily  I  say  imto  thee, 
That  this  day,  even  in  this  night,  before  the  cock  crow  twice,  thou  shalt  deny  me  thrice. 

31  But  he  spake*  the  more  vehemently,''  If  I  should  die  with  thee,  I  will  not  deny  thee  in 
any  wise.     Likewise  also  said  they  all. 

'  Ver.  19. — Koi  aAAo?,  ;u.^Tt  eyw;  omitted  by  B.,  C,  Ii.,  Versions,  Vulgate,  &c. ;  probably  because  the  words  were 
deemed  superfluous,  and  that  the  construction  was  inadmissible.    (We  suppose  eis  to  be  supplied  with  the  first  jn^rt  ey<u.) 

2  Ver.  20. — The  evidence  against  auoKpiBd^  is  quite  conclusive ;  [rejected  by  Lachmann,  Tischendorf.] 

[5  Ver.  20. — Lachmann,  after  A.  and  Versions,  reads  tjjv  x^'-P"-  lifter  ejioG.] 

[<  Ver.  22.— 'O  "Ijio-oCs  is  wanting  in  B.,  D.,  Versions ;  bracketed  by  Lachmann ;  rejected  by  Tischendorf.) 

*  Ver.  22. — ^dyere  must  bo  struck  out,  on  the  authority  of  A.,  B.,  C.,  &o. 

'  Ver.  24.— Kair^5  is  wanting  in  B.,  C,  D.,  L.,  &c.  Tischendorf  rejects  it,  but  it  is  retained  by  Lachmann.  The 
uncertainty  of  the  reading  even  in  Matthew  excites  suspicion,  that  the  Pauline  tradition  gave  rise  to  it ;  for  "  the  blood  of 
the  testament  [covenant] "  can  mean  nothing  else  than  "of  the  new  testament." 

['  Ver.  27.— 'Ec  e/nol  Iv  rrj  wktI  ravrf].  B.,  C.*,  D.  want  these  words.  A.  has  them.  Lachmann  retains  iv  t/iiot,  and 
brackets  cv  rjj  vvktI  ravrji.]  ;^ 

[^  Ver.  31. — B.,  D.,  L.,  Lachmann,  Tischendorf  read  eAaAei  for  cAeye.] 

p  Ver.  31.— B.,  C,  D.,  L.  want /itaAAov ;  Lachmann,  Tischendorf  omit  it.  J 


EXEGETICAL  AND  CRITICAL. 

Comp.  Matthew  and  Jyuke. — The  unity  of  these 
sections  is  to  be  found  in  the  contrast  between  the 
disciples'  unprepared  state  of  mind,  and  the  ever 
clear  perception  which  the  Lord  had  of  what  lay  be- 
fore Him.  Next,  we  have  the  opposition  between 
the  Passover  and  the  Supper,  the  great  institution 
of  love,  and  of  treachery ;  finally,  the  contrast  be- 
tween the  faithful  care  with  which  the  Lord  warned 
the  disciples,  and  their  presumptuous  self-deception 
respecting  the  fact  of  their  own  weakness.  Peculi- 
arities of  Mark : — Exact  statement  of  the  day,  ver. 
12,  with  Luke.  He  brings  forward  (what  is  passed 
over  by  Matthew)  the  sending  of  the  two  disciples, 
but  does  not  name  them,  as  Luke  does ;  and  this 
again  is  to  be  traced  back  to  Peter's  modesty,  for 
Peter  was  one  of  those  sent.  The  direction  of  Jesus 
also, — in  Matthew,  Go  ye  Trpbs  tou  SeZra, — is  given 
here  in  a  more  expanded  form,  as  also  in  Luke  :  the 
description  of  the  man  with  the  water-pitcher,  who 
should  meet  them  at  the  gate  of  the  city,  and  the 
directions  which  they  were  to  follow.  He  passes 
over,  in  his  description  of  the  Passover,  the  special 
narrations  of  Luke  and  John,  and  hastens  forward 
with  Matthew  to  the  detection  of  the  traitor.  The 
indication  of  the  betrayer  has  been  already  given  : 
He  who  eateth  with  Me,  ver.  18.  The  peculiar 
^P^avTo  again,  ver.  19.  The  audacious  question  of 
Judas,  Is  it  I  ?  which  Matthew  introduces,  Mark 
omits,  as  he  has  previously  omitted  his  words  to  the 
chief  priests.  In  the  celebration  of  tlie  Supper,  he 
agrees,  excepting  in  a  few  trifling  deviations,  with 
Matthew.  Peter  has,  through  Mark,  directed  atten- 
tion to  the  fact  concerning  the  cup,  "  And  they  all 
drank  of  it."  In  recording,  "  Shed  for  many,"  Mark 
allows,  "  For  the  remission  of  sins,"  to  fall  out. 
The  words  concerning  the  new  cup  in  the  kingdom 
of  God  he  causes  to  Ibllow  the  words  of  the  institu- 
tion of  the  Supper,  as  is  the  case  in  Matthew,  but 
more  briefly  expressed.  The  remark  (recorded  by 
John)  to  the  di.sciples,  "  Ye  cannot  follow  Mo  now," 
in  Mark  (and  Matthew),  runs,  "  All  ye  shall  be  of- 
fended because  of  Me."  Peter's  vow,  '^  I  will  follow 
Thee,"  as  given  by  John,  is  extended  in  Mark,  "Al- 
though all  shall  be  offended,  yet  will  not  I ;  "  shorter 
than  in  Matthew.  The  statement  in  John,  "  I  will 
lay  down  my  life  for  Thy  sake,"  stands  in  Mark, 
"  If  I  should  die  with  Thee,"  etc.,  as  in  Matthew. 
The  prediction  that  they  would  deny  Ilim  follows 
this  asseveration  in  John,  but  precedes  it  in  Mark 
and  Matthew ;   in  this  latter  case,  the  asseveration 


was,  of  course,  more  presumptuous.  Mark  alone  has 
the  more  definite  signal,  "  Before  the  cock  crow 
twice."  The  particular  features  which  are  introduced 
by  Luke  before  this  transaction,  and  which  bring 
Peter  still  more  prominently  into  view,  are  not  re- 
lated by  Mark.  He  and  Matthew  present  the  strong- 
est statement  of  the  occurrence  (an  aflSrmation  of 
faithfulness  after  the  declaration  of  the  denial). 

Ver.  13.  Two  of  His  disciples. — Peter  and 
John.  Comp.  Luke. — And  there  shall  meet  yovu 
— The  description  is  as  mysterious  as  in  the  despatch- 
ing of  the  disciples  to  bring  the  colt.  So,  again,  is 
the  prominence  given  to  the  talismanic  word  ihitv, 
to  be  noticed.  Quite  groundless  is  the  view  of  Meyer 
(rationalizing),  that  we  find  in  the  wonderful  manner 
in  which  the  supper  is  ordered,  as  recorded  by  Mark 
and  Luke,  an  evidence  of  the  later  origin  of  this  ac- 
count. In  this  passage  Matthew  has  only  hinted  at 
what  the  other  two  have  explicitly  stated.  See  Mat- 
thew.— A  man. — It  is  a  very  mistaken  conclusion, 
if,  from  the  fact  that  it  was  a  slave's  employment  to 
carry  water  (Deut.  xxix.  11  ;  Josh.  ix.  21),  we  con- 
clude this  man  was  a  slave. 

Ver.  14.  Guest-chamber,  -rh  KaraXvixa  iu.ov. — 
The  reception-room,  which  is  appointed  for  Me. 
With  the  word  lodgings,  the  conception  of  a  separate 
house  is  united.  Much  nearer  the  idea  is,  "  My 
quarters." 

Ver.  15.  A  large  upper  room. — The  form 
avdyaiov  is  best  supported.  Meyer :  "  In  meaning, 
it  is  equivalent  to  virtpi^ov,  n^bi"_  ^  upper  room,  place 
for  prayer,  and  assembling  together."  But,  we  must 
undoubtedly  conceive  of  the  "  upper  room  "  as  being 
on  the  second  floor :  the  Alijah,  on  the  contrary,  is 
a  tower-like  erection  upon  the  flat  house-roof  {see 
2  Kings  iv.  10;  comp.  Acts  x.  9).  The  learned 
Winer,  too,  has  no  clear  idea  of  the  Alijah.  Comp. 
articles,  "  Houses,  Roof."  On  the  contrary,  Ge- 
senius  :  "  '"'''b^  ,  aibiculum  snpernts,  conclave,  super 
tecttmi  domus  eminens  ;  inrepiiop  ;  "  and  De  Wette, 
Archdol.  p.  146. — Furnished  (provided  with  pil- 
lows).— That  is,  with  pillow-beds  laid  around  the 
table,  as  the  custom  of  reclining  at  meals  required. 

Ver.  17.  With  the  Twelve.— The  two  mes- 
sengers have  returned  and  announced  that  all  is 
ready. 

Ver.  18.  One  of  you  which  eateth  vrith 
Me. — The  expression  of  grief.  See  John  xiii.  18. 
Reference  to  Ps.  xli.  10. 

Ver.  20.  That  dippeth  with  Me  in  the  dish. 
—Meyer :  "  He  was  one  of  those  lying  closest  to 
Jesus,  eating,  namely,  out  of  the  same  dish.''    There- 


CHAP.  XIV.  12-31. 


141 


fore,  no  very  definite  description.  Yet  the  Passion 
meal  was  not  the  ordinary  eatiug  from  a  dish.  The 
nead  of  the  family  distributed  the  portions.  The 
case  is  thus  to  be  conceived :  Jesus  was  about  to 
hand  Judas  his  portion.  Now  it  is  a  psychological 
fact,  that  an  evil  conscience  causes  the  hand  to  move 
with  an  uneasy  motion,  even  at  the  moment  when 
one  succeeds  in  showing  a  hypocritical  face  full  of 
innocence  and  calmness.  The  hand,  in  opposition 
to  the  steady  countenance,  makes  a  hypocritically 
tremulous  motion.  So,  accordingly,  does  the  traitor- 
ous hand  of  Judas,  betraying  him,  hastily  extend 
itself,  it  would  appear,  to  meet  the  Lord's  hand,  as  it 
is  still  in  the  dish,  in  order  with  feigned  ease  to  receive 
the  sop.  The  three  statements — He  who  dippeth 
with  Me  in  the  dish  (Matthew,  and  almost  identically 
Mark) ;  To  whom  I  shall  give  the  sop  (John) ;  and. 
The  hand  of  My  betrayer  is  with  Me  on  the  table 
(Luke), — agree,  therefore,  as  regards  the  actual  state 
of  the  case. 

Ver.  24.  And  He  said  unto  them,  This  is 
My  blood. — That  our  Evangelist  makes  this  ex- 
pression follow  the  drinking  creates  no  difference 
between  Matthew,  and  Luke,  and  Mark.  Because 
Mark,  namely,  wished  to  make  this  the  prominent 
fact,  that  all  the  company  in  rotation  drank  of  the 
cup,  he  represents  the  Lord  as  speaking  these  im- 
portant words  while  the  act  of  drinking  was  being 
performed ;  from  which  it  is  self-evident,  that  He 
speaks  them  while  the  cup  was  passing  round. 

Ver.  31.  Spake  the  more  vehemently. — We 
understand  this  not  quantitatively, — he  made  regard- 
ing this  many  additional  statements, — but  qualita- 
tively, of  the  increasing  force  in  expressing  himself, 
as  the  following  sentence  shows. 


DOCTEIlSrAIi  AND  ETHICAL. 

1.  See  Matthew. 

2.  As  the  first  Old  Testament  Passover  was  cele- 
brated before  the  actual  exemption  and  deliverance 
of  the  Israelites  in  the  Egyptian  niglit  of  terror,  in 
the  beheving  certainty  of  their  salvation,  so  was  also 
the  New  Testament  Passover,  the  Supper,  celebrated 
in  the  certainty  of  actual  preservation  and  deliver- 
ance, before  the  outward  fact,  the  death  and  resur- 
rection of  Christ.  Exactly  thus,  in  the  justification 
of  the  individual  sinner,  does  the  celebration  of  his 
salvation  from  condemnation  precede  the  completion 
of  his  salvation  in  sanctification. 

3.  The  way  and  manner  in  which  Jesus  unites 
with  the  celebration  of  the  Supper  the  announcement 
that  His  disciples  should  be  offended  because  of  Him, 
and  His  solicitude  for  their  preservation  and  restora- 
tion, brings  before  us  the  relation  subsisting  between 
this  preservation  and  that  of  the  first-born  in  Egypt, 
for  whom  atonement  had  been  made.  The  disciples, 
too,  must  the  destroying  angel  pass  by.  No  doubt, 
because  Christ,  who  is  the  First-born  in  an  especial 
sense,  presents  Himself  a  sacrifice  for  them.  But 
this  First-born,  too,  wins  back  His  life  from  death. 

4.  Three  Passovers  :  The  typical  Passover  of  the 
typified  deliverance  ;  the  actual  Passover  of  the  real 
dehverance,  finished  in  principle,  pointing  to  the 
completion  in  life ;  the  coming  Passover  in  the  king- 
dom of  God,  the  celebration  of  the  perfected  salva- 
tion. 

5.  The  detection  of  Judas,  and  the  announce- 
ment of  the  stumbling  of  the  disciples  after  the  Sup- 
per, is  a  sign  that  the  Supper  is  appointed  to  exclude 


the   apostate  and  the  hypocritical,  to   strengthen, 
establish,  and  restore  the  weak. 

6.  The  celebration  of  the  Supper :  1.  The  exter- 
nal preparation,  and  the  internal  ("  One  of  you  ") ; 
2.  the  celebration  itself;  3.  the  practical  improve- 
ment ("  In  this  night "). 

7.  The  Lord  changes  the  Passover  into  the  Sup- 
per :  Christ's  disciples  now  make  with  great  willing- 
ness a  Passover  out  of  the  Supper,  in  various  ways. 
A  simply  ecclesiastical  meal  of  custom  ;  a  simply 
memorial  meal ;  a  dogma-teaching  meal ;  a  meal 
falsely  alleged  to  be  capable  of  removing  guilt. 


HOMILETICAX  AND  PRACTICAL. 

See  Matthew. — The  pious  recollection  of  the  dis- 
ciples, and  the  holy  thought  of  the  Lord  (paschal 
lamb,  the  Last  Supper). — The  quiet,  hidden  friend 
of  Christ  in  the  city  of  His  foes,  and  the  concealed 
enemy  of  Christ  in  the  disciple-band. — Both  brought 
to  view  by  Chi-ist. — The  Lord's  Supper  a  celebration 
of  salvation  in  the  confidence  of  faith  :  1.  Outwardly, 
a  pre-celebration  ;  2.  inwardly,  an  after-celebration. 
— The  holy  appointment  and  efficacy  of  the  Supper : 
1.  Revelation  of  hearts  (acknowledgment  of  sins, 
and  confession  of  faith) ;  2.  the  afirighting  of  sinful 
consciences ;  3.  the  exclusion  of  the  wicked ;  4.  the 
celebration  of  the  pardon  and  the  establishment  of 
believers ;  5.  the  determining  of  the  future  path ; 
6.  the  restoration  of  the  erring. — The  self-exaltation 
with  which  Peter  goes  forth  after  the  Supper,  is  a 
sign  that  he  had  not  yet  properly  understood  it. — 
Peter,  before  and  after  the  Supper,  and  during  its 
progress  ;  pointing  to  a  mistaking  of  the  Supper  in 
its  symbolic  import. — The  disciples  forget  too  soon 
after  Judas'  departure  how  much  they  have  in  com- 
mon with  him. — The  consciousness  of  success,  with 
which  the  Lord  looks  to  the  coming  season  of  the 
perfect  reunion  of  His  disciples  and  Himself,  being 
fully  assured  that  all  their  temptations  and  conflicts 
could  not  prevent  this  result. 

Hedinger  : — At  the  approach  of  death,  life- 
endangering  perils,  and  other  misfortunes,  God's 
word  and  sacrament  are  the  best  anointing  and  re- 
freshment. Happy  is  he  who  consecrates  bis  room 
to  Jesus  as  a  household  church,  or  entertains  Him  oft 
in  His  poor  members. — If  we  hazard  all  to  obey  God, 
we  shall  find  it  as  the  Lord  hath  promised  before. — 
OsiANDER : — Who  serves,  believes,  and  obeys  Christ, 
shall  be  deceived  in  nothing. — Canstein  : — Whoso- 
ever receives  the  holy  Supper  aright,  receives  in  it 
an  assurance  of  the  coming  eternal  gloi'y. — Osian- 
DER : — In  suffering  and  trouble  look  at  redemption. 
— He  will  not  break  the  bruised  reed.  So  gracious 
is  Jesus,  that  he  promises  consolation  to,  and  ad- 
dresses in  the  language  of  promise,  even  the  stum- 
bling disciples. — Hedinger: — He  who  relies  too 
much  on  self,  is  building  on  sand. — Whosoever  in  a 
deliberative  assembly  introduces  anything  evil,  may 
easily  (in  a  greater  or  less  degree)  bring  all  the  others 
over  to  his  own  side,  so  that  they  all  express  the 
same  views. 

Braune  -.—If  amongst  His  friends  there  was  a 
secret  foe,  there  were  many  secret  friends  amongst 
His  foes.— The  traitor  proceeds  to  complete  his 
transgression,  and  Jesus  proceeds  to  the  institution 
of  the  sacrament  of  the  Atonement. — Ignatius  : — 
The  Supper  is  a  remedy  bringing  immortal  life,  an 
antidote  to  death. — Mark,  who  was  most  intimate 
with  Peter,  gives  Jesus'  words   thus :    Before  the 


142 


THE  GOSPEL  ACCORDING  TO  MARK. 


cock  crow  twice,  thou  wilt  thrice  deny  Me.  The 
third  part  of  the  night,  from  twelve  to  three,  was 
called  the  cock-crowing :  before  this  should  end, 
Peter  would  have  thrice  denied  the  Lord. 

Beieger: — In  the  Passover,  Christ  is  shadowed 
forth  from  every  side.  According  to  the  law,  the 
paschal  lamb  must  be  set  apart  on  the  tenth  day  of 
the  month  Nisan.  And  upon  the  tenth  of  this  month, 
upon  the  so-called  Palm  Sunday,  Christ  made  His 
triumphal  entry,  etc.  (Add  to  this,  that  Jesus  died 
about  the  ninth  hour,  almost  the  time  when  the 
paschal  lamb  was  usually  slain ;  that  all  the  people 
put  Him  to  death,  as  every  head  of  a  family  slew  a 
lamb ;  that  the  roasting-spit  for  the  lamb  had  the 
form  of  a  cross ;  that  no  bone  of  the  lamb  should  be 


broken.) — How  precious  the  promise,  that  He,  as 
the  Risen  One,  should  go  before  them  into  Galilee ! 
But  they  have  ears  for  nothing.  They  regard  only 
that  word  which  charges  them  so  hardly,  and  so 
deeply  wounds.  The  Apostles  were  now  occupied 
so  entirely  with  themselves,  that  they  were  unmoved 
by  what  was  immediately  to  befall  their  Lord. — How- 
ever, if  they  had  not  observed  the  statement  that  the 
sword  should  fall  on  Him,  they  could  not  have  had 
regard  to  the  promise  of  His  resurrection. — Gossner  : 
— Christ  can  raise  the  hymn  of  praise,  although  He 
knows  His  disciples  are  about  to  betray  Him,  etc. 
We  must  not  be  restrained  from  praising  God  be- 
cause of  anything. — Bauer  : — His  body,  His  blood  ; 
that  is,  receive  His  life. 


3.  Gethsemane  and  the  Betrayal ;  or,  the  Lord's  sorrow  of  Soul. — The  coming  of  the  Traitor.  V^es. 
32-42. — The  Betrayal  and  its  Effect.  The  Arrest  of  the  Lord.  The  Flight  of  the  Disciples,  Vers. 
43-52. 

(Parallels  :  Matt.  xsvi.  36-56 ;  Luke  sxii.  39-53 ;  Johr.  xviii.  1-11.) 

A.  Gethsemane.     Vers.  32-42. 

32  And  they  came  to  a  place  wliich  was  named  Gethsemane :  and  he  saith  to  his  dis- 

33  ciples,  Sit  ye  here,  while  I  shall  pray.     And  he  taketh  with  him  Peter,  and  James,  and 

34  John,  and  began  to  be  sore  amazed,  and  to  be  very  heavy ;  And  saith  unto  them,  My 

35  soul  is  exceeding  sorrowful  unto  death :  tarry  ye  here,  and  watch.  And  he  went  for- 
ward' a  little,  and  fell  on  the  ground,  and  prayed  that,  if  it  were  possible,  the  hour 

36  might  pass  from  him.     And  he  said,  Abba,  Father,  all  things  are  possible  unto  thee; 

37  take  away  this  cup  from  me:  nevertheless  not  what  I  will,  but  what  thou  wilt.  And 
he  cometh,  and  findeth  them  sleeping,  and  saith  unto  Peter,   Simon,  sleepest  thou? 

38  couldest  not  thou  watch  one  hour?     Watch  ye,  and  pray,  lest  ye  enter  into  temptation: 

39  the  spirit  truly  is  ready,  but  the  flesh  is  weak.     And  again  he  went  away,  and  prayed, 

40  and  spake  the  same  words.     And  when  he  returned,  he  found  them  asleep  again ;   (for 

41  their  eyes  were  heavy;)  neither  wist  they  what  to  answer  him.  And  he  cometh  the 
third  time,  and  saith  unto  them,  Sleep  on  now,  and  take  your  rest :  it  is  enough,  the 

42  hour  is  come ;  behold,  the  Son  of  man  is  betrayed  into  the  hands  of  sinners.  Rise  up, 
let  us  go ;  lo,  he  that  betrayeth  me  is  at  hand. 

B.   The  Betrayal— The  Arrest.     Tlie  Flight  oftlie  Disciples.     Vers.  43-52. 

43  And  immediately,  while  he  yet  spake,  cometh  Judas,^  one  of  the  twelve,  and  with, 
him  a  great  multitude,  with  swords  and  staves,  from  the  chief  priests,  and  the  scribes, 

44  and  the  elders.     And  he  that  betrayed  him  had  given  them  a  token,  saying,  Whomso- 

45  ever  I  shall  kiss,  that  same  is  he ;  take  him,  and  lead  him  away  safely.  And  as  soon 
as  he  was  come,  he  goeth  straightway  to  him,  and  saith.  Master,  Master ;  *  and  kissed 

46,  47  him.  And  they  laid  their  hands  on  him,  and  took  him.  And  one  of  them  that 
stood  by  drew  a  sword,  and  smote  a  servant  of  the  high  priest,  and  cut  off  his  ear. 

48  And  Jesus  answered  and  said  unto  them,  Are  ye  come  out,  as  against  a  thief,  with 

49  swords  and  with  staves  to  take  me  ?     I  was  daily  with  you  in  the  temple  teaching, 

50  and  ye  took  me  not:  but  the  Scriptures  must  be  fulfilled.     And  they  all  forsook  him, 

51  and  fled.     And  there  followed  him  a  certain  yoimg  man,  having  a  linen  cloth  cast  about 

52  his  naked  body;  and  the  young  men*  laid  hold  on  him  :  And  he  left  the  linen  cloth, 
and  fled  from  them  naked. 

'  Vcr.  35. — The  remarkable  difference  between  npocreXBJiv  and  rrpoeXOiov  is  found  hero,  just  as  in  M.atthew.  Most  MSS. 
are  in  favor  of  the  first ;  the  sense  favors  the  second.  If  we  retain  npo<re\6ujv,  the  terminus  ad  quern  is  wanting :  unless 
there  bo  a  reference  to  drawing  near  to  God  in  prayer,  3"ip .     Luke  uses  an  expression  denoting  separation. 

[2  Ver.  43. — After  "Judas,"  A.,  D.,  K.,  Lachmann,  Tischendorf  read  6  'lo-Kapioirrjs.l 

[^  Vcr.  45. — The  second  pa/3^t'  omitted  by  Lachmann  after  B.,  C.*,  D.,  L.,  Vulgate.] 

[^  Ver.  51.— Lachmann,  Tischendorf,  after  15.,  C.*,  D.,  L.,  Syriac,  Persian,  Coptic,  Itala,  Vulgate,  omit  o\  veavlcKoi..] 


CHAP.  XIV.  32-52. 


143 


EXEQETICAL  AJSTD  CRITICAL. 

1.  See  the  parallel  passages  in  Matthew  and  Luke. 
Peculiarities  of  Mark  : — In  narrating  the  sufferings 
of  Christ  in  Gethsemane,  Mark  is  the  only  Evangelist 
who  gives  the  subject  of  Jesus'  prayer, — that  "  the 
(dread)  hour  might  pass  from  Him."  The  prayer, 
too,  has  with  him  a  more  earnest  expression,  with  the 
"Abba,"  and  "All  things  are  possible  unto  Thee."  In 
the  passage  recording  the  finding  the  three  asleep,  the 
reproof  of  Christ  is  directed  especially  to  Peter,  and  Je- 
sus calls  him  Simon,  as  He  always  does  when  He  would 
remind  him  of  his  weakness  and  old  nature.  The 
modification  of  the  first  petition  in  the  second,  men- 
tioned by  Matthew,  is  omitted  by  him.  Jesus  prays, 
according  to  him,  in  the  same  words  ;  that  is,  Mark 
will  emphasize  the  wrestUng  importunity  in  this 
petition  likewise,  while  Matthew  gives  prominence  to 
the  stronger  manifestation  of  the  resignation  of  Jesus. 
The  third  prayer  is  not  introduced  by  Mark,  but  is 
nevertheless  implied  in  his  recital.  In  the  remark : 
"  For  their  eyes  were  heavy,"  he  employs,  according 
to  Codd.  A.,  B.,  (Lachmann,)  the  stronger  term, 
KUTaPapwofj-fvot.  He  also  has  the  noteworthy  state- 
ment: "  Neither  wist  they  what  to  answer ;"  which 
recalls  the  similar  expression  in  the  history  of  the 
Transfiguration.  Strikingly  characteristic  is  the  short 
phrase ;  "  It  is  enough  "  (.dTrexei) ;  which  is  addressed 
by  Jesus  to  the  sleep-oppressed  disciples.  According 
to  Mark's  representation,  Judas  stands  suddenly  be- 
fore our  Lord,  Uke  some  unearthly  appearance.  The 
traitor  had  given  to  the  enemy  a  distinct,  previously 
appointed  signal  {(rixrcrrifjiov),  and  commanded  them 
to  seize  the  Master  with  all  possible  care,  and  to  lead 
Him  away.  With  a  twofold  salutation.  Rabbi,  Rabbi, 
the  traitor  here  approaches  Jesus  eagerly  and  with 
feigned  friendship.  Jesus'  address  to  Judas  is  here 
passed  over.  Of  the  sword-stroke  of  Peter  he  speaks 
in  milder  terms,  saying  he  had  cut  off  the  ondpiov 
(diminutive)  of  the  servant.  The  command  of  Jesus 
to  Peter  is  also  omitted.  On  the  other  hand,  we  are 
indebted  to  Mark  for  the  remarkable  episode  of  the 
youth  who  changed  so  quickly  from  a  follower  of 
Jesus  to  a  deserter. 

Ver.  33.  To  be  sore  amazed,  and  to  be  very- 
heavy  j  ■fjp|oTo  fKdan0e7(T6ai  Kal  aSr]ij.oveTv. — Mat- 
thew has  AvTTuadai  koI  a.Sr]iJ.ove7i/.  Luke,  instead  of 
either  expressions :  yeyo/xevos  «V  ayooma  (in  a  dreadful 
struggle  or  agony).  This  agony  has  its  two  sides, 
which  are  described  with  about  equal  force  in  the 
phraseology  of  Matthew  and  Luke  ;  eKOau^etadai  is 
a  stronger  term  than  AvtreTcrOai,  and  is  given  only  by 
Mark  ;  indeed,  the  word  is  only  found  in  the  passages, 
ch.  ix.  15 ;  xvi.  5,  6.  Upon  this  point  consult  the 
Commentary  on  Matthew,  xxvi.  37.  The  traitorous, 
false,  despairing  world,  represented  in  Judas,  fills 
Christ  with  sorrow  to  amazement ;  He  shudders  be- 
fore it,  before  the  infernal  powers  lying  behind  it, 
and  before  the  abyss  of  wickedness  in  this  spiritual 
hell ;  the  impotent,  poor,  and  lost  world,  which  lay 
sleeping  around  Him,  overcome  with  sorrow  and  de- 
void of  all  presentiment,  as  represented  by  the  three 
sleeping  disciples,  gives  Him  the  feeling  of  eternal 
abandonment,  Isa.  Ixiii.  3.  Comp.  Matthew.  Starke : 
fudafx^ilaQai  is  used  of  fright  at  a  peal  of  thunder, 
Acts  ix.  3,  6  ;  and  before  a  phantom.  Matt.  xiv.  26  :  * 
from  this   some    conclude  that   the   most  frightful 


*  [In  Matt.  xiv.  2G  the  words  employed  are  iTa.pa.xQr](ra.v, 
and  ajro  Tou  <()d|3ou  eKpa^av. — Ed.] 


phantoms  may  have  presented  themselves  to  Christ, 
etc. 

Ver.  35.  The  hour  might  pass  from  Him. — 
Not  His  suffering  generally,  but  that  hour.  The 
whole  feeling  of  suffering  and  judgment,  to  be  so 
betrayed  by  the  one  half  of  the  world,  and  to  be  so 
forsaken  by  the  other  half.  See  Matthew.  [The  "  feel- 
ing" cannot  be  entirely  accounted  for  by  the  desertion 
of  the  creature  merely  ;  there  was  also  to  be  the  de- 
sertion of  the  Creator. — Jid.~\ 

Ver.  36.  Abba. — Most  vivid  narration.  Citation 
of  the  actual  words,  as  in  the  expression,  Talitha  cumi, 
and  the  exclamation  on  the  cross.  Meyer:  "This 
address,  among  the  Greek-speaking  Christians,  ac- 
quired the  nature  of  a  nomenproprimn.''''  Apart  from 
the  misunderstanding  which  would  arise,  the  phrase 
Talitha  cumi,  and  other  expressions,  speak  against 
this  opinion.  Accordingly,  6  narrip  is  certainly  an 
explanatory  addition.  [Meyer  remarks,  in  loc,  that 
the  common  view  that  6  iroTiijp  is  a  translation  of 
Abba,  is  not  congruous  with  the  idea  of  earnest 
supplication ;  and  refers  to  Romans  viii.  15. — -ffc/.] 
— Nevertheless  not. — We  supply :  "  But  do  not 
this,  as  I  will,  as  My  feelings  would  have."  Meyer: 
"  Let  this  not  be  which  I  will."  Matthew  indicates 
by  TrA?;^'  ovx  ^s.  Luke  uses  appropriately  rh  diXrtjxa 
(inclination  of  the  will),  not  64\7](rts  (act  of  will).  Ac- 
cordingly, dA\'  ov  ri  is  to  be  taken  in  rather  a  formal 
sense. 

Ver.  40.  Found  them  asleep  again. — Luke : 
"For  sorrow."  Sorrow  kept  the  Lord  awake,  but 
lulled  the  disciples  to  sleep. 

Neither  wist  they  what  to  answer. — Comp. 
ch.  ix.  6. 

Ver.  41.  Sleep  on  now,  and  take  your  rest. — 
See  Note  upon  Matthew.  The  ironical  meaning,  as  con- 
veyed by  Matthew,  is  altered  by  Luke  into  a  reproof: 
"  Why  sleep  ye  ? "  Mark  presents  an  intermediate 
view :  first  irony,  then  the  call  to  wake. — It  is  enough 
(dTre'xef).  —  This  is  the  opposite  of  ouSe;/  dTre'xei: 
nothing  stands  in  the  way,  nothing  hinders.  The 
meaning  accordingly  is,  It  has  failed ;  it  is  no  more 
of  use,  etc.  "  Meyer :  "  It  is  enough,  =  i^apKel." 
This  is  quite  a  derivative  meaning,  and  an  applica- 
tion of  the  word  very  remote  indeed.  (The  Vulgate 
renders  sufficit,  &c.)  Quite  as  untenable  is  another 
interpretation  :  "  There  is  enough  watching,  ye  have 
watched  enough ; "  or,  "  My  anguish  is  past." 

Ver.  45.  Master,  Master. — Not  merely  an  ex- 
clamation of  excitement,  but  also  of  hypocritical 
reverence  carried  to  its  greatest  height. 

Ver.  51.  A  certain  young  man. — This  forms 
an  episode  as  characteristic  of  Mark  as  the  Emmaus 
disciples  of  Luke ;  and  given  for  similar  reasons. 
That  he  was  no  apostle  is  evident  from  the  designa- 
tion:  "A  certain  young  man;"  from  the  circum- 
stance that  he  had  already  the  night-dress  on ;  and  es- 
pecially from  the  contrast  he  presents  to  the  Apostles. 
He  only  presents  himself  after  their  flight,  a  youthful 
Joseph  of  Arimathea,  and  so  a  precursor  of  him. 
Some  have  without  reason  settled  upon  John  as  the 
person  (Ambrose,  Chrysostom,  Gregory  the  Great) ; 
others  have  selected,  equally  without  ground,  James 
the  Just  (Epiph.  Haires.  87,  13).  That  the  youth  be- 
longed to  a  family  standing  in  a  relation  of  friendship 
to  the  Lord,  we  may  safely  assume  ;  at  least,  he  was 
himself  an  enthusiastic  follower  of  Christ.  On  this 
account,  it  was  natural  to  suppose  a  youth  of  the 
family  where  Jesus  had  eaten  the  Passover  (Theo- 
phylact).  In  this  case,  however,  we  must  assume 
that   the   young   man   had,  on  this  occasion,  been 


144 


THE  GOSPEL  ACCORDING  TO  MARK. 


sleeping,  or  retiring  to  rest,  in  the  house  which  be- 
longed to  the  family,  and  which  lay  in  the  valley  of 
the  Cedron;  for,  that  the  young  man  had  been 
startled  from  his  sleep,  or  in  preparing  to  retire  to 
rest,  in  the  neighborhood  of  Gethsemane  (in  some 
neighboring  country-seat,  says  Grotius),  is  proved  by 
his  wearing  the  night-dress.  Both  circumstances 
might  possibly  be  found  united  in  Mark  himself, 
whom  we,  with  Olshausen,  consider  to  be  this  "  cer- 
tain young  man."  (>See  Introduction.)  Reasons:  1. 
The  youth's  picture  agrees  in  every  line  with  the 
character  of  Mark.  2.  The  circumstances  of  the  youth 
agreed  perfectly  with  those  of  Mark :  the  friend  of 
the  Lord,  resting  in  this  country-house  for  the  night. 
3.  There  is  an  analogical  support  of  this  view, 
in  the  fact  that  John  also,  by  a  mere  hint,  weaves 
himself  and  His  mother  into  the  Evangelical  narra- 
tive (John  i.  40,  xix.  25) ;  and  probably  Luke  does 
the  same  thing  (xxiv.  18).  4.  The  fact  that  this  cir- 
cumstance is  related  by  Mark  alone,  which  Meyer 
considers  so  very  trifling,  and  Bauer  holds  to  be  a 
piquant  addition. — The  young  men. — These  cer- 
tainly were  not  the  temple-guards,  nor  yet  the 
soldiery,  but  young  persons  who  had  of  their  own 
accord  joined  the  company  ;  partly  from  their  inter- 
est in  adventure.  For  this  reason,  they  found  them- 
selves particularly  tempted  to  make  an  attack  upon 
this  young  mail,  their  equal  in  years,  in  the  night- 
dress, who  wished  to  follow  Jesus,  clad  in  so  ridicu- 
lous a  manner. 

Ver.  52.  And  he  left  the  linen  cloth.— The 
night-mantle,  thrown  about  him,  was  easily  loosed. 
Bengel:  pudorem  vicit  timor  in  magno  periculo. 
Whitefield  has  properly  pointed  out  the  action  of 
this  youth  as  the  emblem  of  a  late  reception  of  Jesus, 
though  others  have  praised  it  as  the  emblem  of  an 
early  following  of  the  Lord,  as  belief  in  youth.  Both 
are  to  be  found  in  it :  a  beautiful  enthusiasm  of  belief, 
and  a  fanatical  self-dependence  and  over- estimation 
of  personal  strength.  Rather  far-fetched  is  Guyon's 
allegory,  that  we  must  follow  Jesus,  stripping  off  all 
that  is  our  own,  and  all  that  is  false.  This  youth 
was  a  follower  while  he  had  the  linen  cloth  ;  deprived 
of  this,  he  became  a  deserter. 


DOCTRINAIi  AISTD  ETHICAL. 

1.  Comp.  Mattliew. 

2.  The  suffering  of  Jesus  in  Gethsemane,  and  the 
treachery  of  Judas,  stand  in  the  most  intimate  rela- 
tion to  each  other.  The  bringing  about  of  His  suf- 
ferings by  means  of  the  treacliery  which  grew  up  in 
the  midst  of  His  disciples,  and  the  spirit  of  worldli- 
ness,  of  worldly  sorrow  and  worldly  falseness,  of  self- 
disrespect  and  despair,  manifested  in  this  treachery, 
— this  is,  in  the  particular  sense,  the  bitter  cup  which 
he  had  to  drain  ;  for  it  is  the  heaviest  judgment  of 
God,  that  sin  itself  must  break  forth  in  treachery 
proceeding  out  the  disciple-circle ;  a  fact,  in  which 
is  revealed  the  full  judgment  of  God  upon  the  sin  of 
the  world  in  its  faithlessness,  and  in  its  despair — 
upon  the  sin  of  that  world  which  could  break  through 
the  barriers  separating  the  disciples  of  Christ  from 
the  world.  In  Christ's  experience  of  this  judgment, 
there  are  two  points  to  be  marked :  the  realization 
of  His  being  perfectly  deserted ;  the  manifestation 
of  the  world's  weakness,  and  of  the  imminent  danger 
to  which  the  wickedness  of  the  world  exposed  Him 
even  amid  His  disciples.  That  He  must  see  Himself 
forsaken  by  His  young  Church,  that  He  must  grieve 


because  of  the  apostasy  in  the  midst  of  this  Church : 
therein  lies  the  bitter  gall  of  His  passion-cup,  therein 
was  judgment  ikiished.  He  prayed  that  this  hour 
might  pass,  if  it  were  possible  (ver.  85).  And  (ver. 
41)  it  is  said,  The  hour  is  come;  behold,  the  Son 
of  Man,  etc.  The  betrayal  marks  and  seals  this 
hour. 

3.  The  sleeping  of  the  good  disciples  is  contrasted 
with  the  watchfulness  of  the  evil  disciple.  What 
was  common  to  both  parties,  was  the  unspeakable 
sorrow.  In  the  case  of  Judas,  this  has  changed  into 
absolute  demoniacal  distress,  animosity,  and  rage  ;  in 
the  case  of  the  Eleven,  it  is  manifested  in  complete 
relaxation,  cowardice,  and  indecision.  On  this  ac- 
count, Christ  opposes  to  the  sleep  and  indecision  of 
the  Eleven,  the  intensest  agitation  of  soul  and  energy ; 
to  the  fevered  excitement  of  Judas,  on  the  contrary, 
the  most  perfect  quiet  of  soul. 

4.  The  youth  who  follows  the  Lord  in  his  night- 
garb,  and  then  flees,  is  a  striking  picture  of  the  pious 
resolutions  of  Jesus'  disciples,  which  are  dissipated 
in  the  uight*of  great  temptation. 


HOMILETICAIi  AND  PRACTICAIi. 

See  Matthew. — The  Lord's  preparation  as  opposed  g 
to  His  enemies'  preparation.  —  The  unfathomable 
clearness  of  spirit  in  the  agony  of  the  Lord,  and  the 
unfathomable  confusion  of  spirit  in  the  agony  of 
Judas. — The  treachery  of  a  disciple  in  Gethsemane. 
the  Lord's  secret  place  of  prayer,  forms  a  page  black 
as  midnight  in  the  history  of  the  world  and  of  the 
Church. — God's  providence  has  changed  this  terrific 
curse  into  a  cup  of  blessing  for  the  lost  world,  through 
Christ's  obedience. — Jesus  could  pray  twice  or  thrice 
almost  the  same  words,  yet  make  from  them  each 
time  a  new  prayer  (differently  placed  emphasis):  1. 
Take  from  Me  this  cup;  2.  yet  not  what  / will ;  3. 
but  what  Thou  wilt. — The  chasm  which  opens  be- 
tween the  Lord  and  His  disciples,  while  He  prays  and 
they  sleep:  1.  Christ  ever  more  wakeful,  more  calm, 
more  sure  of  victory ;  2.  the  disciples  ever  heavier 
with  sleep,  more  confused,  and  undecided. — How  the 
Lord  Himself  announces  the  hour  of  which  He  pray- 
ed that  it  might  pass  by :  The  hour  is  come  ;  behold, 
the  Son  of  Man  is  betrayed  into  the  hands  of  sinful 
men. — Arise,  let  us  go  !  lo,  he  that  betrayeth  Me  is 
at  hand. — Jesus'  disciple  as  guide  to  the  hostile  band. 
— The  kiss  of  Judas ;  or,  here  likewise  is  Antichrist 
concealed  in  the  pseudo-Christ  (a  lying  Christ). — 
Christ  between  the  helpless  assailants  and  the  help- 
less defenders:  1.  The  assailants  in  their  helplessness: 
a.  the  traitor,  the  soldiers ;  b.  He  grants  them  the 
might  which  they  are  allowed  to  have,  according  to 
the  Holy  Scriptures  and  God's  providence,  though  it 
seems  as  if  derived  fiom  human  laws.  2.  The  de- 
fenders in  their  helplessness :  a.  the  sword-stroke  of 
Peter,  the  fleeing  disciples,  the  fleeing  youth ;  b.  He 
grants  them  the  might  of  His  preserving  grace. — 
There  existed  a  natural  relationship  between  this 
young  man  and  the  disciple  Peter,  as  there  existed  a 
spiritual  relationship  between  the  Apostle  Peter  and 
the  Evangelist  Mark. — Christ  betrayed  and  captured : 

1.  How  all  appears  in  this  state  of  things  to  be  lost ; 

2.  how  sin  and  Satan  are  thereby  betrayed  and  cap- 
tured.— By  His  bonds  are  we  freed. 

Starke  : — To  pray  is  the  best  thing  we  can  do  in 
the  hour  of  temptation. — Qcesnel  : — God's  will  must 
be  at  all  times  dearer  than  our  own,  let  it  cost  what 
it  may  to  perfect  it. — Canstein  : — Prayer  is  needed 


CHAP.  XIV.  63-'72. 


145 


with  watching,  and  watching  with  prayer.  Both  must 
go  together. — Alas,  if  Israel's  Shepherd  should  not 
be  watchful,  how  evil  would  it  be  with  us,  from  our 
lethargic  security  and  sloth ! — Judas  sells  Jesus.  We 
should  not  consider  the  whole  world  a  sufficient  pur- 
chase-price for  Jesus. — Osiander  : — The  wickedness 
of  the  world  is  so  great,  that  the  very  persons  who 
are  appointed  to  administer  justice  persecute  the  just, 
and  defend  the  unjust. — Canstein  : — Whosoever  al- 
lures othets  into  sin,  sins  himself,  and  loads  himself 
with  all  the  sin  which  the  others  commit. — Osiander  : 
— Satan  blinds  men,  that,  when  they  do  evil,  they 
know  not  what  will  be  its  result. — Canstein  : — A  good 
intention  may  lead  to  evil  (the  blow  of  the  sword). — 
Hasty  passions  are  dangerous ;  therefore,  resist  a 
a  blind  zeal,  which,  the  hotter  it  burns,  displeases 
God  the  more. — Hedinger: — Where  the  cross  is, 
there  is  flight. 

Braune: — As  Christ  withdrew  Himself,  at  the 
beginning  of  His  public  ministry,  into  the  wilderness, 
so  also  now  at  the  conclusion  of  His  mission. — He 
addresses  Himself  to  Peter  at  once,  to  do  all  that  He 
could  to  bring  him  to  see  his  weakness. — It  is  not 
the  Scripture  which  makes  the  necessity  of  fulfilment : 
but  the  will  of  God,  revealed  in  the  prophets,  causes 
the  fulfilment  of  the  Scriptures.  The  darkness,  like- 
wise, stands  beneath  God's  light. — It  is  noticeable, 


that  upon  the  spot  where  Jesus  was  seized  by  the 
band,  Titus,  the  Roman  commander,  pitched  his 
camp  forty  years  after.  The  Turks,  however,  have 
walled  the  place  where  Judas  kissed  Christ,  as  an 
accursed  spot. 

Brieger: — Had  Christ  not  been  tempted  as  well 
from  the  side  of  terror  as  formerly  from  that  of  lust, 
the  Scriptures  could  not  say :  He  was  tempted  in  all 
points. — Was  that,  pei-haps,  now  fulfilled  in  His  ovra 
person,  which  He  prophesied  of  this  time  (Luke  xxi. 
26)  ?  Then  did  that  statement  receive  its  accom- 
plishment in  Gethsemane :  "  I  have  trodden  the  wine- 
press alone,"  Isa.  Ixiii.  3. — Eabbi,  Rabbi.  It  was  the 
last  Rabbi  his  hps  uttered. — The  whole  transaction 
(the  arrest  of  Christ)  presents  itself  as  a  drama  ar- 
ranged by  the  chief  council.  But  all  the  pretence 
being  destroyed,  the  leaders  of  the  people  stand  be- 
fore us  as  common  criminals. — This  terror  could  not 
have  overmastered  the  disciples,  had  they  not  erred 
regarding  the  Lord.  Being  dissatisfied  that  Jesus 
did  not  deliver  Himself  from  suffering,  they  held 
themselves  bound  to  withdraw  from  danger. — Goss- 
NER,  on  ver.  27 : — If  thou  canst  not  overcome  sleep 
how  wilt  thou  overcome  death  ? — Bauer  : — And  these 
were  the  best  of  the  disciples  of  Jesus ! — Judas,  ac- 
cordmgly,  is  there  with  his  band  already  !  He  haa 
been  quick.    Yes,  sin  runs  a  rapid  race. 


4.  Christ  betrayed  to  the  Jews,  in  the  Palace  of  the  High  Priest,  and  before  the  Ecclesiastical  Court.  The 
False  Witnesses.  The  Truthful  Wilness,  and  His  sublime  Testimony.  The  Sentence  of  Heath. 
Peter's  Henial.     Vers.  53-'72. 

(Parallels :  Matt.  xxvi.  57-75 ;  Luke  sxii.  54^71 ;  John  xviii.  12-27.) 


A.  Vers.  53-65, 

53  And  tliey  led  Jesus  away  to  the  high  priest :  and  with  him  were  assembled  all 

54  the  chief  priests,  and  the  elders,  and  the  scribes.  And  Peter  followed  him  afar  off, 
even  into  the  palace  of  the  high  priest :  and  he  sat  with  the  servants,  and  warmed  him- 

55  self  at  the  fire.     And  the  chief  priests  and  all  the  council  sought  for  witness  against 

56  Jesus,  to  put  him  to  death;  and  found  none.     For  many  bare  false  witness  against  him, 

57  but  their  witness  agreed  not  together.     And  there  arose  certain,  and  bare  false  witness 

58  against  him,  saying,  We  heard  him  say,  I  will  destroy  this  temple  that  is  made  with 

59  hands,  and  within  three  days  I  will  build  another  made  without  hands.     But  neither  so 

60  did  their  witness  agree  together.  And  the  high  priest  stood  up  in  the  midst,  and  asked 
Jesus,  saying,  Answerest  thou  nothing  ?  what  is  it  which  these  witness  against  thee  ? 

61  But  he  held  his  peace,  and  answered  nothing.     Again  the  high  priest  asked  him,  and 

62  said  unto  him,  Art  thou  the  Christ,  the  Son  of  the  Blessed?  And  Jesus  said,  I  am: 
and  ye  shall  see  the  Son  of  man  sitting  on  the  right  hand  of  power,  and  coming  in  the 

63  clouds  of  heaven.     Then  the  high  priest  rent  his  clothes,  and  saitli.  What  need  we  any 

64  further  witnesses  ?     Ye  have  heard  the  blasphemy :  what  think  ye  ?     And  they  all  con- 

65  demned  him  to  be  guilty  of  death.  And  some  began  to  spit  on  him,  and  to  cover  his 
face,  and  to  buffet  him,  and  to  say  unto  him,  Prophesy:  and  the  servants  did  strike* 
him  with  the  palms  of  their  hands. 


B.  Vers.  66-'72. 

66  And  as  Peter  was  beneath  in  the  palace,  there  cometh  one  of  the  maids  of  the  high 

67  priest:   And  when  she  saw  Peter  warming  liimself,  she  looked  upon  him,  and  said, 

68  And  thou  also  wast  with  Jesus  of  Nazareth.     But  he  denied,  saying,  I  know  not,  nei- 


146 


THE   GOSPEL  ACCORDING  TO  MARK. 


ther  understand  I''  what  thou  sayest.     And  lie  went  out  into  the  porch;   [and  the  cock 

69  crew].^     And  a  [the]  maid  saw  him  again,  and  began  to  say*  to  them  that  stood  by, 

70  This  is  one  of  them.  And  he  denied  it  again.  And  a  httle  after,  they  that  stood  by  said 
again  to  Peter,  Surely  thou  art  one  of  them :   for  thou  art  a  Galilean,  and  thy  speech 

71  agreeth  thereto.^     But  he  began  to  curse  and  to  swear,  saying,  I  know  not  this  man  of 

72  whom  ye  speak.  And^  the  second  time  the  cock  crew.  And  Peter  called  to  mind 
the  word^  that  Jesus  said  unto  him.  Before  the  cock  crow  twice,  thou  shalt  deny  me 
thrice.     And  when  he  thought  thereon,  he  wept. 

['  Ver.  65.— Instead  of  eiSoAAov,  A.,  B.,  C,  Xaohmann,  Tischendorf  read  e\a.pov,  "they  took  him"  (away  from  the 
hall  of  judgment,  into  custody,  i.  e.).] 

2  Ver.  68. — We  read,  with  Cod.  A.,  &c.,  and  the  Recepta,  ovk  olSa,  ovSe  eiriVra/aai.  Certainly  ovre,  ovre  is  strongly 
attested  by  B.,  D.,  L.,  and  is  adopted  by  Tischendorf  and  Lachmann.  We  consider,  however,  this  mode  of  expression  too 
strong  to  be  used  in  the  circumstances.  Matthew  says,  "  I  know  not  what  thou  sayest ; "  Luke,  "  I  know  Him  not :  "  our 
reading,  in  what  appears  the  original  account,  receives  support  from  these  two  expressions. 

3  Ver.  68. — Kal  dAeKTwp  e^xavrjat,  wanting  in  B.,  L.,  Coptic,  bracketed  by  Lachmann ;  probably  interpolated  from  the 
parallel  passage  in  Matthew. 

*  Ver.  70. — Kal  i^  AaAia  aov  ofioia^ei,  omitted  in  B.,  C,  D.,  L.,  &c.,  and  in  the  texts  of  Tischendorf  and  Lachmann. 
It  is  interpolated  probably  fiom  Matthew. 

[^  Ver.  72.— Codd.  B.,  D.  have  euSu? ;  A.,  C.  have  it  not.    Lachmann  retains  it ;  Tischendorf  and  Recepta  reject  it.] 

*  Ver.  72. — To  pr/ixa  ws,  A.,  B.,  C,  L.,  A.,  Lachmann,  Tischendorf. 

*  [The  Greek  runs :  "  And  the  maid  (that  kept  the  porch,  i.  e.),  seeing  him,  again  began  to  say,"  &c.] 


^  EXEGETICAL  AND  CBITICAl. 

See  Matthew,  and  the  parallel  in  iMhe. — Mark 
gives  the  same  account  of  the  false  witnesses  as  Mat- 
thew ;  but  he  is  the  only  one  who  mentions  the  rea- 
son why  the  chief  council  obtained  no  false  witness, 
viz. :  the  witnesses  did  not  corroborate  one  another. 
Matthew  selects  two  witnesses  as  testifying  to  Jesus' 
statement  respecting  the  destruction  of  the  temple  ; 
Mark  says,  a  few.  Matthew  had  in  mind  the  legal 
number  which  must  be  present ;  Mark,  the  smallness 
of  the  number.  In  Mark's  account,  the  false  testi- 
mony is  strongest  on  the  point,  "  I  will  destroy  this 
temple,"  etc. ;  at  the  same  time,  he  notices  the  con- 
trast between  the  temple  made  with  hands  and  that 
not  made  with  hands.  Again,  he  brings  into  view 
the  conflicting  nature  of  the  testimony.  Perhaps 
even  in  Matthew  the  divergent  testimony  is  alluded 
to,  under  "  I  am  able  to  destroy,"  etc.  According  to 
Mark,  the  high  priest  comes  forward  into  the  midst. 
The  silence  is  strongly  marked.  The  adjuration  of 
Jesus  by  the  high  priest  is  only  implied  in  the  re- 
mark, he  interrogated  Him.  The  testimony  of  Jesus 
is  more  strongly  expressed  than  in  Matthew,  ey<li 
6iVi.  On  the  contrary,  he  does  not  report  literally 
the  sentence  of  death,  as  does  Matthew.  But,  again, 
he  gives  us  the  distinct  view  of  how  the  servants — 
probably  the  prison-warders — take  Christ  to  lead  Him 
to  a  place  of  safe  custody  till  the  next  morning. 
Then  he  says  that  Peter  was  below  in  the  entrance- 
hall  (of  the  palace) ;  and  gives  us,  thus,  to  under- 
stand that  the  trial  had  taken  place  in  an  upper 
story,  or  at  least  in  an  elevated  hall.  The  maid  of 
the  high  priest  calls  Jesus,  The  Nazarene.  The  first 
statement  of  Peter  is  characteristically  ambiguous. 
The  first  cock-crow  is  mentioned  by  Mark  alone  (ac- 
cording to  the  exact  remembrance  of  Peter).  The 
second  attack,  Mark  again  appears  to  place,  con- 
trary to  Matthew,  in  the  mouth  of  the  same  maid  ; 
but  it  is,  without  doubt,  the  portress  of  the  irpoavKiov 
that  is  meant.  The  eVepos  here,  alluded  to  by  Luke, 
belongs  to  the  bystanders,  of  whom  Mark  here  in- 
forms us.  The  portress  did  not  address  Peter  himself, 
but  denoimced  him  to  those  about :  upon  this,  one 
of  them  laid  hold  of  Peter.  Of  the  second  denial, 
Mark  gives  a  shorter,  and  thus  milder  account,  than 
Matthew ;  there  is  here  no  mention  of  the  oath. 
Upon  the  second  denial,   immediately  foUows  the 


second  crowing  of  the  cock.  At  the  end,  he  marks, 
with  a  brief,  forcible  expression,  iiri^a\iiv  e/cAajf, 
the  repentance  of  Peter. 

Ver.  53.  And  •with  him  (aurw)  were  assem- 
bled.— Of  course  it  is  the  high  priest  who  is  meant. 
The  meaning  given  by  Meyer  is  quite  foreign  to  the 
passage :  They  come,  that  is,  they  meet  Jesus  there 
all  at  the  same  time.  The  words  might,  literally 
taken,  bear  this  explanation;  but  the  thought  of 
their  meeting  there  at  the  same  time  must  have  been 
expressed  more  precisely ;  not  to  mention,  that  ac- 
cording to  Luke,  several  members  of  the  Sanhedrim 
had  joined  themselves  to  the  band,  and  had  gone  to 
meet  the  party.  It  was  only  because  there  was  a 
council  at  the  palace  of  the  high  priest  that  matters 
happened  in  this  way,  although,  no  doubt,  the  aurcS 
which  follows  immediately  must  relate  to  Jesus. 

Ver.  54.  At  the  fire,  irpbs  rh  ^Hs. — It  is  an  open 
hearth  which  lights  and  heats  the  hall  at  the  same 
time,  at  which  they  warm  themselves.  The  designa- 
tion is  employed  to  explain  the  circumstance,  that 
Peter  was  recognized  in  the  light  of  the  fire. 

Ver.  56.  Agreed  not. — TVo  witnesses  at  least 
must  agree,  Deut.  xvii.  6;  xix.  15.  In  the  main, 
however,  the  witnesses  must  not  contradict  one  an- 
other. 

Ver.  58.  We  heard  Him  say,  I  ■will  destroy 
this  temple. — The  variations,  as  respects  Matthew, 
constitute  no  difficulty  in  this  passage  ;  since,  as  is  re- 
marked by  the  Evangelist,  the  testimonies  did  not 
agree.  In  the  contrast, — made  with  hands,  made 
without  hands, — we  have  probably  one  of  the  most 
false  declarations.  Meyer:  From  this  it  is  evident 
that  the  one  witness  was  not  examined  in  the  pre- 
sence of  the  other.  Let  the  conduct  of  the  judges 
in  the  trial  of  Susanna  be  compared  with  this. 

Ver.  61.  Of  the  Blessed. — The  €v\oyr]T6s,  or 
~!i")3tl ,  in  the  absolute  sense,  is  God.  Undoubtedly 
this  is  a  hypocritical  expression  of  reverence  in  re- 
fraining from  naming  the  name  of  God,  intending  to 
designate  Christ's  declaration  blasphemy  of  God,  of 
the  Blessed.  "  The  Sancius  Bcnedictus  of  the  Rab- 
bis is  well  known  (Schottgen  ad  Rom.  9,  5)." 
Meyer. 

Ver.  63.  His  clothes,  tous  x'^ifas. — Comp. 
Note  on  Matt.  xxvi.  65.  He  tore  all  his  clothing,  ex- 
cept that  which  was  next  his  body.  Winer :  Persons 
of  respectability,  and  travellers,  sometimes  wore  two 
articles  of  underclothing. 


« 


CHAP.  XIV.  5Z-12. 


147 


Ver.  65.  And  sftme  began.  —  Meyer :  "The 
members  of  the  Sanhedrim.  The  servants  follow." 
Rather  the  temple  attendants,  who  were  surround- 
ing the  Lord  in  the  hall  {see  John  and  Luke) :  those 
who  afterwards  took  Jesus  into  custody,  under  the 
designation  of  servants,  are  prison-warders,  as  Matt. 
V.  25  ;  hence  servants  in  a  special  sense.  Mark  pre- 
sents the  scene  of  the  mocking,  which  is  given  by 
Luke  in  detail,  under  the  one  aspect  of  abuse,  which 
is  in  this  way  thrown  out  into  stronger  relief;  and 
Matthew  gives  a  similar  view. 

Ver.  66.  Beneath. — This  in  opposition  to  the 
hall  of  trial,  which  was  higher. 

Ver.  68.  I  know  not  |  or,  it  is  unknown  to  me, 
not  understood. — The  double  force  in  ovk  olSa  ovSe, 
(f.T.A.,  is  difficult  to  express.  If  we  translate,  "  I 
know  not,"  this  is  too  little ;  "  I  know  Him  not," 
this  is  too  much  ;  "  I  recognize  not," — then  we  have 
a  phrase  too  decidedly  unconnected.  —  Into  the 
porch,  or,  according  to  Matthew,  the  entrance-hall. 
It  is  the  same  idea. 

Ver.  69.  And  a  [the]  maid. — As  soon  as  she  no- 
ticed him.  On  the  comparison  between  Matthew,  and 
Luke,  and  Mark,  consult  the  introductory  remarks 
to  this  section.  And  began  to  say  again. — As 
the  other  had  begun.  The  first  irdXiv  relates  a  repe- 
tition of  the  denunciation  to  the  bystanders,  the 
second  irdxiv  to  the  second  denial  of  Peter  in  the 
same  circumstances ;  the  third  ■jrdKii'  implies  that 
those  around  had  already  once  laid  hands  upon 
Christ,  and  in  this  way  substantiates  the  recital  of 
Luke,  ver.  58. 

Ver.  70.  For  thou  art  a  Galilean. — Not  mean- 
ing :  As  Jesus  is  also ;  but  among  the  other  proofs 
that  thou  art  one  of  them,  is  this,  that  thou  art  a  Gali- 
lean. 

Ver.  72.  And  Peter  called  to  mind  the  word. 
— A  similar  important  thought  or  self-recollection  of 
Peter  is  related  in  ch.  xi.  21. 

And  w^hen  he  thought  thereon,  he  wept. 
— It  is  extremely  difficult  to  bring  out  clearly  what 
inipaAwy  eK\ate  imports.  For  the  various  explana- 
tions, compare  Bretschneider's  Lexicon,  De  Wette, 
Meyer,  etc.  Many  consider  it  as  the  Vulgate,  coepit 
Jlere ;  but  this  is  not  grammatically  correct.  Others, 
he  went  out  hastily  (analogous  to  the  phrases  in 
Matthew  and  Luke) ;  others,  he  threw  a  covering 
over  his  head  ;  or,  he  cast  his  eyes  upon  the  Lord  ; 
or,  he  continued  to  weep ;  or,  according  to  Ewald,  he 
interrupted  with  his  weeping  the  sound  of  the  crow- 
ing (that  is,  answering  with  loud  sobbing  the  crowing 
of  the  cock) ;  or,  he  took  notice  of  that  sound,  be- 
thought himself  of  the  matter.  (De  Wette :  'EirijSa- 
\ci>v  refers  to  the  cock-crow  ;  Meyer.)  We  find  only 
three  interpretations  tenable:  1.  He  flung  himself 
forth,  that  is,  he  involuntarily  rushed  out,  as  it  were 
meeting  the  cock-crow  as  he  hurried  out,  according 
to  the  narratives  of  Matthew  and  Luke.  2.  Refer- 
ring the  phrase  to  the  word  of  Jesus :  he  threw  hhn- 
self  into  it,  under  the  condemnation  of  this  word 
(took  it  to  heart),  and  wept.  Or,  3.  making  the  cock- 
orowing  to  be  as  it  were  Christ's  waking  call ;  and 
thereupon  he  threw  himself  out  of  the  place  (as 
though  Christ  had  called  him  ;  Leben  Jesu,  iii.  334), 
and  wept.  First  a  rushing  forth,  as  if  he  had  an  ex- 
ternal goal  to  reach,  then  a  bitter  sinking  down  into 
himself  and  weeping.  The  turning-point  between 
the  carnal  and  spiritual  mode  of  viewing  the  life. 
He  hastened  forth  at  the  call ;  on  the  outside,  he 
found  the  call  went  innards  and  upwards,  and  he 
stopped  and  wept. 


DOCTBlNAIi  AOTJ  ETHICAIi. 

1.  Comp.  Matthew. 

2.  Peter  has  not  extenuated  his  own  fault ;  for 
from  him,  through  Mark,  we  are  informed  that  the 
first  crowing  did  not  suffice  to  recall  him  to  his  duty, 
but  a  second  was  needed. 

3.  In  the  three  words,  koI  itrtPaXiiv  tK\aie,  we 
have  given  to  us  the  perfect  revolution  in  Peter's 
view  of  the  world.  As  he  rushes  forth  upon  the  cdl, 
as  though  in  his  remorse  he  sought  some  object  fx- 
terior  to  himself,  his  world-view  (his  opinion  of  the 
world)  is  still  an  external  one ;  when  he  begins  to 
weep,  it  becomes  an  inner  view.  His  whole  outer 
world  has  fallen  in  ruins ;  he  has  no  longer  an  ex- 
ternal object  of  pursuit ;  he  has  been  thrown  back 
into  himself,  and  comes  through  his  inner  self  to  the 
Lord,  who  has  now  become  to  him  a  new  Christ  in 
the  light  of  the  Spirit.  Judas  could  not  attain  to 
this  change  and  revolution :  he  rushed  out — to  the 
associates  of  his  guilt,  the  chief  priests — and  they  gave 
him,  in  his  despair,  the  final  blow.  In  the  case  of  Peter 
it  was :  "  Against  Thee,  Thee  only,  have  I  sinned." 

4.  The  maid  mentioned  in  this  passage,  and  He- 
rodias,  are  the  only  examples  of  female  wickedness, 
or  enmity  on  the  part  of  woman  to  what  was  good, 
recorded  in  the  Gosjjels. 


HOMILETICAIi  AND  PEACTICAL. 

See  the  parallel  passages  in  Matthew. — The  true 
Shepherd  betrayed  by  a  faithless  disciple  at  the  tri- 
bunal of  a  false  world:  1.  By  the  treachery  of  the 
false  one.  He  stands  as  the  Faithful  One  at  the  bar ; 
2.  by  the  false  judgment.  He  passes  forth  as  the 
Faithful. — The  false  judgment  passed  by  the  world 
upon  the  Lord :  1.  TJtie  false  judges,  who  seek  false 
witness  against  Him  ;  2.  the  false  witnesses,  who  con- 
tradict one  another;  3.  the  false  judgment,  which 
stamps  the  true  praise  of  God  as  blasphemy,  and 
represents  blasphemy  of  God  to  be  the  judgment  of 
God ;  4.  the  false  servants  of  God,  who  abuse  and 
make  a  mock  of  the  prisoner  entrusted  to  their 
guardianship. — As  the  sun  bursts  through  mist  and 
clouds,  so  breaks  Christ  triumphantly  through  all 
the  false  obscurations  of  His  honor  (by  false  judges, 
witnesses,  judgments,  guards). — So  does  God's  truth, 
and  work,  break  through  all  juggleries,  deceits,  and 
time-serving  judgments,  of  sin  and  lying. — Christ's 
true  testimony  and  confession  is  the  only  star  of  sal- 
vation in  the  awful  night  of  human  destruction  and 
judgment. — Self-contradiction,  the  everlasting  self- 
judgment  of  Satan,  of  sin,  and  of  Christ's  foes. — 
Christ  the  confessor,  and  Peter  the  denier  (Christ  was 
the  divinely  faithful  friend  to  men,  Judas  the  betray- 
er ;  Christ  was  He  who  held  His  ground,  the  disciples 
were  the  runaways). — The  great  and  marvellous  spir- 
itual combat:  1.  One  strove  against  all,  and  j'et  for 
all ;  2.  He  suffered  as  a  lamb,  yet  conquered  like  a 
lion ;  3.  He  is  overcome,  and  yet  He  is  the  victor. — 
Contrast  the  powerful  opponents  of  Christ  and  the 
weak  opponents  of  Peter. — The  difference  between 
the  Christ's  confession,  and  Peter's  Galilean  dialect. 
— Mark  how  the  chasm  which  bursts  apart  between 
Christ  and  His  disciples  unites  them  for  ever:  1.  The 
chasm  which  opens ;  Christ,  the  denied  confessor ; 
Peter,  the  positive  denier.  2.  Peter,  now  an  actually 
humbled  sinner  ;  Christ,  in  the  fullest  sense,  now  his 
Saviour  and  Comforter. — The  Lord's  great  discourse 


148 


THE  GOSPEL  ACCORDING  TO  MARK. 


in  His  deep  silence. — Christ's  sublime  silence  at  the 
world's  tribunal  a  prediction  of  His  sublime  speaking 
at  the  future  judgment  of  the  world. 

Starke  : — Quesnel  : — Let  the  world  say  what  it 
will,  how  entirely  different  are  things  to  the  eye  of 
faith,  from  what  they  seem  to  the  eye  of  the  world  ! 
What  is  more  distinguished  than  this  assembly? 
There  at  the  same  time  sanctity,  rank,  and  wisdom 
appear  to  collect  and  unite  together ;  and  yet  it  is 
nothing  but  a  company  of  murderers,  and  a  godless 
assembly  (except,  indeed,  that  it  possessed  a  historic 
nght,  which  was  destroyed  at  Christ's  crucifixion). — 
He  who  audaciously  flings  himself  into  danger,  will 
soon  find  that  he  sinks  continually  deeper,  till  finally 
he  cannot  free  himself. — Canstein  : — It  is  dangerous 
to  be  in  the  company  of  the  wicked. — Alas !  how 
much  injustice  is  found  in  law-processes  and  conten- 
tions ! — Envy. — Nova  Bibl.  Tub. : — Is  it  not  to  be 
deplored  that  many  strive  in  behalf  of  the  stones  of 
the  temple,  and  yet  pull  down  and  destroy  the  temple 
of  the  living  God  ! — Quesnel  : — The  greatest  truths, 
when  ill-understood,  are  often  considered  blasphe- 
mies, and  furnish  occasions  for  rage  and  tumult,  Heb. 
xii.  3. — Keep  silent  (before  the  godless  world's  accu- 
sations).— Reply  (to  those  who  exercise  authority). — 
One  may  mislead  many. — As  is  the  shepherd,  such  are 
the  sheep  [said  in  reference  to  the  high  priest.     But 


this  is  only  partially  applicable]. — When  the  higher 
classes  condemn  Christ,  those  beneath  them  mock 
Him.  This  is  the  effect  of  evil  example.  Oh !  what 
an  account  is  to  be  rendered ! — Sufferings  generally 
come  in  troops. — Petrus  : — Lies  of  necessity  are  not 
to  be  excused. — The  cock  wliich  still  crows,  when  we 
deny  Jesus,  is  the  conscience  of  each;  ah,  would 
that  we  heard  its  voice ! — Bibl.  Wirt. : — God  uses 
every  means  to  bi-ing  men  to  repentance. 

Bratjne  : — Death  was  pronounced  upon  Christ :  in 
the  sight  of  God,  the  haters  of  the  divine  love  had 
no  right  so  to  act ;  it  was  merely  the  seeming  appear- 
ance of  riglit  before  the  people. — We  never  hear 
that  these  false  witnesses  were  punished. — The  first 
Epistle  of  Peter  shows  how  changed  his  views  re- 
garding suffering  and  the  cross  had  become.  This 
change  of  view  dates  from  his  repentance. — Brieger  : 
— His  sitting  at  the  right  hand  of  God  they  were 
soon  to  find  to  be  true  (the  founding  of  the  Church, 
the  Apostles'  acts,  the  destruction  of  Jerusalem, 
etc.) — Jesus,  although  awaiting  condemnation  and 
death,  subdued  Satan  in  His  people. — This  we  recog- 
nize in  the  repentance  of  Peter. — Gossner  : — Before 
Pentecost,  the  disciples  fled  from  death ;  after  Pente- 
cost, they  rejoiced  in  death. — Bauer  : — A  fearful  as- 
sembly.— On  ver.  72.  Alas  !  how  lonely,  how  isola- 
ted, does  sin  leave  us  in  the  world ! 


5.  Christ,  betrayed  to  the  Gentiles,  standing  before  Pilate  at  the  Tribunal  of  Temporal  Authority :  a.  77ie 
Examination.  Christ  and  the  Accusers.  The  Confession,  the  Accusations,  and  the  Lord^s  Silence. 
b.  The  Judge's  attempt  to  deliver.  Christ  and  Barabbas.  The  Outcry  of  the  Enemy,  the  Silence  of 
the  Lord.     The  Surrender.     Tlie  Mocking.     Ch.  XV.  1-15. 

(Parallels :  Matt,  xxvii.  1-26 ;  Luke  xxiii.  1-25 ;  Jolm  xviii.  1-16.) 

1  And  straightway  in  the  morning'  the  chief  priests  held  a  consultation  with  the  elders 
and  scribes,  and  the  whole  council,  and  bound  Jesus,  and  carried  him  away,  and  deliv- 

2  ered  Mm  to  Pilate.     And  Pilate  asked  him,  Art  thou  the  King  of  the  Jews  ?     And  he 

3  answering,  said  unto  him,  Thou  sayest  it.     And  the  chief  priests  accused  him  of  many 

4  things ;  but  he  answered  nothing.     And  Pilate  asked  him  again,  saying,  Answerest 

5  thou  nothing  ?   behold  how  many  things  they  witness  against  thee.     But  Jesus  yet 

6  answered  nothing :  so  that  Pilate  marvelled.     Now  at  that  feast  he  released  unto  them 

7  one  prisoner,  whomsoever  they  desired.     And  there  was  one  named  Barabbas,  which 
lay  bound  with  them  that  had  made  insurrection  with  him,^  who  had  committed  murder 

8  in  the  insurrection.     And  the  multitude,  crying  aloud,*  began  to  desire  him  to  do  as  he 

9  had  ever  done  unto  them.     But  Pilate  answered  them,  saying,  Will  ye  that  I  release 

10  unto  you  the  King  of  the  Jews?     (For  he  knew  that  the  chief  priests  had  delivered 

11  him  for  envy.)     But  the  chief  priests  moved  the  people,  that  he  should  rather  release 

12  Barabbas  imto  them.     And  Pilate  answered  and  said  again  unto  them,  What  will  ye 

13  then  that  I  shall  do  unto  him  whom  ye  call  the  King  of  the  Jews?     And  they  cried 

14  out  again.  Crucify  him.     Then  Pilate  said  unto  them,  Why,  what  evil  hath  he  done? 

15  And  they  cried  out  the  more  exceedingly,  Crucify  him.  And  so  Pilate,  willing  to  con- 
tent the  people,  released  Barabbas  unto  them,  and  delivered  Jesus,  when  he  had 
scourged  him,  to  be  crucified. 

['  Ver.  1.— Codd.  B.,  C,  D.,  Lachmann,  Tischendorf  read  only  Trpioi".] 

[2  Ver.  7. — Codd.  B.,  C,  D.,  Lachmann,  Tischendorf  read  craaiaaTtov.] 

[^  Ver.  8.— Codd.  B.,  D.,  Lachmann,  Tischendorf,  avafia^  instead  of  avo^o^o-a?.] 


KXEGETICAL  AlfD  CRITICAL. 

Comp.    the   parallels  in   Matthew   and  Luke. — 
Mark,  with  Matthew,  takes  notice  of  the  second  for- 


mal council-meeting  on  the  morning  of  the  crucifixion : 
he,  like  Luke,  brings  more  distinctly  into  view  the 
circumstance  that  the  whole  Sanhedrim  led  Christ 
away  to  Pilate ;  and  with  him  omits  the  end  of  Judas, 
recorded  by  Matthew,  the  dream  of  Pilate's  wife,  the 


CHAP,  XV.  1-15. 


149 


washing  of  the  hands,  and  the  cry — "  His  blood  be 
on  us,'  and  our  children."  Again,  Mark,  Uke  Mat- 
thew, passes  over  the  fact  that  Jesus  was  sent  to  the 
bar  of  Herod,  which  Luke  records ;  the  fuU  examin- 
ation before  Pilate,  omitted  by  all  the  Synoptics, 
related  by  John ;  and,  finally,  the  repeated  hesitations 
of  Pilate  in  condemning.  Mark  merely  notices  what 
John  and  Luke  relate  very  fully,  that  many  additional 
accusations  were  raised  against  Jesus,  regarding 
■which  He  maintained  an  unbroken  silence.  He  lim- 
its himself,  hke  Matthew,  particularly  to  the  two  chief 
features  in  the  huraihation  of  Jesus  before  Pilate :  His 
confession  of  His  Messiahship  (King  of  the  Jews), 
and  His  being  placed  side  by  side  with  Barabbas. 
The  characterization  of  Barabbas  he  gives  more  ac- 
curately, in  a  manner  similar  to  Luke.  He  marks 
the  decision  of  Pilate  in  a  peculiar  way,  ver.  15.  It 
is  worthy  of  note  that  he,  along  with  Matthew,  re- 
presents the  scourging  and  mocking  of  the  Lord  in 
Pilate's  praetorium  (Luke,  on  the  other  hand,  relates 
the  putting  to  shame  of  Jesus  in  the  palace  of  Herod) 
to  be  part  of  the  crucifixion-agonies  ;  consequently, 
the  second  unsuccessful  attempt  of  Pilate  to  release 
Him,  which,  according  to  John,  he  sought  to  efiect  by 
bringing  forth  the  scourged  One  to  the  people,  is 
passed  over  unnoticed.  The  assembling  of  the  popu- 
lace before  the  prastorium,  and  the  more  exact  des- 
ignation of  the  praetorium,  are  pecuUar  to  Mark. 

Ver.  6.  He  released  unto  them  one  prison- 
er.— This  was  a  voluntary  custom  of  the  procurator. 

Ver.  v.  In  the  insurrection. — In  which  he  had 
been  captured.  One  of  the  numberless  Jewish  insur- 
rections ;  not  known  more  exactly.  "  Paulus  refers 
to  Joseph.  Aniiq.  18,  4."     Meyer. 

Ver.  8.  That  had  gone  up.* — The  stream  of 
the  populace  comes,  namely,  back  from  tlje  palace  of 
Herod,  whither  Pilate  had  sent  the  liOrd.  Meanwhile 
the  priests  have  prepared  their  people,  have  instigated 
and  instructed  them. 

When  he  had  scourged  Him,  to  be  cruci- 
fied.— John,  viewing  matters  from  the  psychological 
stand-point,  mentions  the  scourging  among  the  acts 
of  Pilate,  as  the  final  attempt  to  deliver  Jesus ;  Mark 
and  Matthew,  viewing  the  events  from  the  historical 
stand-point,  judge  from  this  act  that  all  is  decided, 
and  they  look  accordingly  upon  the  scourging  as  the 
opening  act  in  the  awful  tragedy  of  the  crucifixion, 
irapfSwKe  (ppayiWuxras.  Both  are  equally  correct 
points  of  view.  The  scourging  should  have  moved 
the  people ;  it  only  led  them  to  obduracy.  And,  as 
the  matter  issued,  the  crucifixion  had  already  begun. 
In  relating  this  circumstance,  Matthew  emphasizes 
the  fact  that  the  scourging  resulted  in  the  yielding 
up  of  Christ  to  the  Jews  {^payeWwcras  napi5a>Kei')  ; 
Mark  points  out  that  the  scourging  was  the  opening 
scene  in  the  crucifixion,  and  took  place  in  conse- 
quence of  the  surrender. 


DOCTMNAIi  AND  ETHICAL. 

1.  Comp.  Matthew. 

2.  Christ  before  Pilate,  beside  Barabbas,  amid  the 
soldiers  :  a  threefold  climax  in  the  world's  judgment 
upon  the  Judge  of  the  world. 

3.  Barabbas,  the  murderer,  a  representative  of 
the  first  murderer,  the  father  of  lies,  as  Christ  stood 
there  in  the  name  of  His  Father. — The  people's 


*  [Lange  adopts  the  reading  avafiai  in  Ms  translation. 
Luther's  version  does  the  same.— Ed.] 


choice  between  the  two :  1.  The  miscalculated  and 
improper  juxtaposition  caused  by  the  political  party, 
a  self-condemnation  of  worldly  polity ;  2.  the  evil  ad- 
vice of  the  chief  priests,  a  self-condemnation  of 
the  hierarchical  guardianship  of  the  people ;  3.  the 
horrifying  choice,  a  self-condemnation  of  the  self-de- 
stroying populace. 


HOMILETICAIi  AND  PEACTICAL. 

See  Matthew. — The  world  assembled  to  judge  the 
Lord  :  1.  Jerusalem  (the  chief  council)  ;  2.  Rome 
(Pilate) ;  3.  the  whole  wide  world  (the  soldiery). — 
Jesus  condemned  as  Messiah,  as  the  Christ  of  God. 
As  Christ:  1.  Condemned  by  the  chief  council ;  2. 
given  over  to  judgment  by  Pilate ;  3.  mocked  by  the 
soldiery. — The  surrender  of  the  prisoner  at  the  pas- 
chal festival  (probably  a  Passover-drama  to  represent 
the  atonement  for  the  first-born  of  Israel)  is  here  a 
judgment  upon  completed  blindness. — Barabbas  is 
made  by  the  Jews  to  represent  the  first-born  of  Israel, 
Christ  the  first-born  of  Egypt. — Christ  justified  upon 
His  trial  by  the  hostile  judges :  1.  By  the  judge :  he 
seeks  to  free  Him  ;  2.  by  the  accusers  and  the  people; 
their  petition  for  the  release  of  Barabbas  reveals  the 
bitterness  of  their  hate ;  3.  by  the  soldiers,  who 
adorn  Him  with  the  symbols  of  His  patience  and  His 
spiritual  glory. — The  very  mockery  of  truth  must  wit- 
ness, even  by  its  caricatures,  to  the  glorious  original. 

Starke  : — When  superior  judges  act  unjustly, 
they  accumulate  upon  their  heads  much  more  guUt 
than  the  subordinate  authorities  ;  for  in  that  case  the 
oppressed  have  no  further  appeal. — Qdesnel  : — The 
assembling  of  the  magistrates  is  orderly  and  beauti- 
ful :  but  the  more  proper  their  appearance,  the  more 
sinful  the  abuse  of  their  authority  in  the  oppression 
of  the  innocent. — Hedinger: — When  innocence  itself 
must  appear  and  be  accused  before  the  judges,  is  it 
anything  strange  that  Thou,  precious  Jesus,  art  per- 
secuted by  the  devil,  accused,  slandered,  and  con- 
demned ? — JVova  Bibl.  Tub. : — Liars'  mouths  can  de- 
vise much ;  enough,  if  thou  art  guiltless. — Envy  is 
hateful  in  every  man,  especially  in  ministers  of  the 
Gospel,  who  should  content  themselves  in  God. — 
QuESNEL : — What  envy  did  here  against  Christ,  the 
Chief  Shepherd,  that  it  does  still  to  His  servants, 
and  will  not  cease  to  do  till  the  world's  end. — Nova 
Bibl.  Tub. : — If  the  rulers  among  the  people,  who 
should  put  a  stop  to  evil,  themselves  instigate  and 
make  the  people  sin,  then  must  Christ  be  crucified. 
— Hedinger  : — In  the  last  day  the  heathen  will  put 
many  Christians  to  shame.  —  Qdesnel  : — Love  of 
honor  and  the  fear  of  the  world  may  lead  a  judge 
(who  is  not  firmly  settled  in  his  love  to  justice)  to 
many  sins. — One  single  sinful  passion  makes  slaves  of 
men. — Natural  honor  a  weak  shield  against  tempta- 
tion.— Nova  Bibl.  Tub. : — The  King  of  glory  wears 
a  crown  of  thorns,  in  order  that  He  may  take  the 
curse  away  from  the  earth,  and  gain  for  us  the  crown 
of  holiness. — The  crowns  of  princes,  also,  have 
their  thorns.  Should  they  wear  these  to  the  honor 
of  the  crowned  Jesus,  then  will  they  discharge  aright 
the  duties  of  their  difiicult  office. — Hypocrites  and 
the  godless  still  insult  Christ,  though  they  even  bow 
the  knee  at  His  name. 

Braune  : — The  deeper  He  went  down  in  suffering, 
the  less  He  pleased  them. — All  that  God  did  to  per- 
plex the  enemies  of  Jesus  in  their  acts,  was  in  vain 
(Peter's  tears,  the  acknowledgment  of  Judas,  the  si- 
lence of  Herod  on  the  chief  point,  the  witness  of 


150  THE  GOSPEL  ACCORDING  TO  MARK. 


Pilate,  the  dream  of  Procula ;  the  comparison  be- 
tween the  insurrectionist  and  murderer  Barabbas, 
and  Jesus  in  His  majesty  and  tranquil  greatness). — 
Brieger  : — Pilate  did  not  concede  the  truthfulness 
of  the  accusations  of  the  Jews,  yet  condemned  the 
Son  of  God  to  death.     He  thereby  fulfilled  in  two 


respects  the  wisdom  of  God : — First,  that  the  Lord 
should  be  crucified,  and  not  stoned ;  second,  that 
Jews  and  Gentiles  should  unite  m  His  death. — 
Bauer  : — Sad  is  the  scene  which  here  meets  our  eyes ; 
as  it  ever  is  when  goodness  has  to  protect  itself  by 
the  votes  of  the  masses. 


6.  Jems  on  Golgotha. — His  Death,  and  the  Death-signs,     a.  The  blockings  and  the  Lord's  Silence,    b.  77ie 
Crucifixion;   and  Blasphemy  against,  and  Silence   of,  the  Lord.      c.   The   World  Darkened;    the 
Anguish-cry,  and  the  Silence  of  Victory;  the  Death-shriek,  and  the  Death-silence  of  the  Lord.     d.  The 
Rent  in  the  Temple-vail,  and  the  Silence  of  God  upon  the  End  of  the  Old  Covenant.     Vers.  16-38. 
(Paxallels :  Matt,  xxvii.  27-53 ;  Luke  xxiii.  26-46 ;  John  viv  17-30.) 

A.  Vers.  16-19. 

16  And  the  soldiers  led  him  away  into  the  hall  called  Praetorium;  and  they  call  to- 

17  gether  the  whole  band.     And  they  clothed  him  with  pixrple,  and  platted  a  crown  of 

18  thorns,  and  put  it  about  his  head,  And  began  to  salute  him.  Hail,  King  of  the  Jews! 

19  And  they  smote  him  on  the  head  with  a  reed,  and  did  spit  upon  him,  and,  bowing  their 
knees,  worshipped  him. 

B.  Vers.  20-32. 

20  And  when  they  had  mocked  him,  they  took  off  the  purple  from  him,  and  put  his 

21  own'  clothes  on  him,  and  led  him  out  to  crucify  him.  And  they  compel  one  Simon  a 
Cyrenian,  who  passed  by,  coming  out  of  the  country,  the  father  of  Alexander  and 

22  Rufus,  to  bear  his  cross.     And  they  bring  him  unto  the  place  Golgotha,  which  is,  being 

23  interpreted.  The  place  of  a  skull.     And  they  gave  him  to  drink **  wine  mingled  with 

24  myrrh :  but  he  received  it  not.     And  when  they  had  crucified  him,  they  parted  his  gar- 

25  ments,  casting  lots  upon  them,  what  every  man  should  take.     And  it  was  the  third 

26  hour;  and  they  crucified  him.     And  the  superscription  of  his  accusation  was  written 

27  over,  THE    KING  OF  THE  JEWS.      And  with  him  they  crucify  two  thieves;  the 

28  one  on  his  right  hand,  and  the  other  on  his  left.     And  the  scripture  was  fulfilled,  which 

29  saith.  And  he  was  numbered  with  the  transgressors.^  And  they  that  passed  by  railed 
on   him,  wagging   their   heads,   and    saying.   Ah,    thou   that   destroyest   the   temple, 

30  and    buildest    it    in   three   days,*   Save   thyself,    and   come    down^   from   the    cross. 

31  Likewise  also  the  chief  priests,  mocking,  said  among  themselves,  with  the  scribes,  He 

32  saved  others;  himself  he  cannot  save.  Let  Christ  the  King  of  Israel  descend  now 
from  the  cross,  that  we  may  see  and  beheve.  And  they  that  were  crucified  with  him 
reviled  him. 

C.  Vers.  33-37. 

33  And  when  the  sixth  hour  was  come,  there  was  darkness  over  the  whole  land  until 

34  the  ninth  hour.  And  at  the  ninth  hour  Jesus  cried  with  a  loud  voice,  saying,  Eloi, 
Eloi,  lama  sabachthani  ?  *  which  is,  being  interpreted,  My  God,  my  God,  why  hast  thou 

35  forsaken  me?     And  some  of  them  that  stood  by,  when  they  heard  it,  said,  Behold, 

36  he  calleth  Elias.  And  one  ran  and  filled  a  spunge  full  of  vinegar,  and  put  it  on  a  reed, 
and  gave  him  to  drink,  saying.  Let  alone ;  let  us  see  whether  Elias  will  come  to  take 

37  him  down.     And  Jesus  cried  with  a  loud  voice,  and  gave  up  the  ghost. 

D.  Ver.  38. 

38  And  the  vail  of  the  temple  was  rent  in  twain  from  the  top  to  the  bottom. 

^\  Ir^^'  ??-~S°'?'?-  5-'  C.,  Lachmann,  Tischendorf  read  airoxi  instead  of  tA  ISio  (A.,  Receptus).\ 

[2  Ver.  23.— Codd.  B.,  C.*,  L.,  Tischendorf  omit  ttisIv.] 

''Ver.  28.— This  verse  is  wanting  in  A.,  B.,  C,  D.,  X. ;  and  Griesbach  and  Tischendorf  have  decided  against  it.  But 
It  is  found  m  P.,  in  Ongen,  Eusebius,  and  the  Versions.  The  verse  has  probably  been  omitted,  because  it  was  supposed  to 
involve  a  discrepancy  between  Mark  and  Luke,  as  in  Luke  xxii.  37  the  quotation  is  referred  to  the  apprehension  of  Jesus. 


CHAP.  XV.  16-38. 


151 


(liange  might  have  added,  as  supporting  his  view,  L.,  A.,  1,  13,  69.    Alford's  remark,  [which  Meyer  also  makes,]  that 

Mark  rarely  quotes  from  prophecy,  however,  is  deserving  of  attention. — Trs.) 
■i  Ver.  29. — The  best  MSS.  read  oIkoSoixuiv  Tptcriv  ^ficpais. 

['  Ver.  30. — (odd.  B.,  D.,  Ii.,  A.,  Lachmann,  Tischendorf  read  KaraPas  instead  o{  Karapa  (Receptus).] 
[^  Ver.  34. — The  words  eAtoi,  &o.,  are  differently  written  in  the  MSS.    Lachmann  reads  Ae/u,a  aa^axOavC :  Tischendorf^ 

Ae/ii  crajSaicTavei  (ed.  1865)  ;  Fritzsche,  Ai^a  ;  Hecejitus,  Aa/i/oio  aapaxOavi.] 


EXEGETICAIi  A^D  CEITICAl. 

Comp.  the  parallels  in  Matthew  and  Luke. — Mark 
points  out  more  distinctly  the  ironical  consciousness 
with  which  the  cowardly  Pilate  yielded  to  the  de- 
mands of  the  populace.  With  Matthew,  he  employs 
(pfjajiWiiaas  rrapeScoKe,  in  which  the  thought  is  in- 
volved that  the  surrender  was  decided  in  the  scourg- 
ing. In  describing  the  mocking,  he  omits,  like  John, 
the  mention  of  the  reed,  which  the  soldiers,  accord- 
ing to  Matthew,  forced  into  the  Lord's  hand,  or 
sought  to  force,  and  with  which  they  struck  Him 
(probably  because  He  let  it  fall).  Mark  designates 
Simon  of  Cyrene  the  most  particularly :  he  is  the 
father  of  Alexander  and  Rufus.  The  address  of  the 
Lord  to  the  daughters  of  Jerusalem,  as  they  were 
following,  which  Luke  reports,  is  omitted  by  Mark, 
as  well  as  by  Matthew.  The  bitter  wine  he  names 
myrrh-wine.  He  makes  the  crucifixion  to  begin  at 
the  third  hour.  The  quotation  of  Jesus  from  Isa. 
liii.  12,  which  we  consider  genuine,  is  given  by  him 
alone.  The  address  of  Jesus  to  Mary  and  to  John, 
beneath  the  cross,  is  passed  over  by  him  as  by  the 
other  Synoptics ;  also  the  repentance  of  the  thief,  in 
which  he  agrees  with  Matthew.  He  describes  more 
graphically  than  the  other  Evangelists  the  mockery 
of  the  passers-by,  using  the  word  ova  for  this  pur- 
pose ;  the  derision  and  irony  of  the  priests  is  given  in 
their  own  words.  He  records  in  the  original  Syriac, 
Eloi,  Eloi,  etc.  Of  the  man  who  gave  the  Lord 
vinegar  to  drink,  he  says  indefinitely,  "  A  certain 
one,"  and  that  he  called  to  the  others,  "  Let  alone." 
Of  the  seven  sayings  of  the  Crucified,  he  records, 
like  Matthew,  only  the  Eli,  Eli,  and  the  last  loud, 
piercing  cry  of  Christ,  without  stating  what  the  Lord 
expressed  in  it. 

Ver.  16.  Into  the  hall  (within,  into  the  inner 
court). — Comp.  jVofe  on  Matt,  xxvii.  2Y.  They  con- 
ducted Him  into  the  palace-court,  which  we  may 
easily  suppose  was  surrounded  by  the  neighboring 
buildings  of  the  governor's  palace,  forming  a  kind 
of  barracks. 

Ver.  17.  A  scarlet  military  mantle  (see  on  Matt, 
xxvii.  28)  was  made  to  represent  the  imperial  purple  ; 
hence  the  designation  a  purple  (nopcpvpai^),  a  purple 
robe,  as  Mark  and  John  describe  it.  And  because  this 
is  the  symbolic  import  of  the  robe,  there  is  no  discre- 
pancy. The  scarlet  military  cloak  no  more  required 
to  be  a  real  purple,  than  the  crown  of  thorns  required 
to  be  a  real  crown,  or  the  reed  a  real  sceptre ;  for  the 
whole  transaction  was  an  ironical  drama,  and  such  a 
one,  too,  that  the  infamous  abuse  might  be  readily 
perceived  through  the  pretended  glorification.  The 
staff  must  be  a  reed,  the  symbol  of  impotence  ;  the 
•crown  must  injure  and  pierce  the  brow ;  and  so  too 
must  the  purple  present  the  symbol  of  miserable, 
pretended  greatness :  and  this  was  done  by  its  being 
an  old  camp-mantle. 

Ver.  21.  And  they  compel. — Upon  the  term 
ayyupevfii',  comp.  Xote  on  Matt.  v.  41. — The  father 
of  Alexander  and  Rufus. — These  men  must  have 
been  well-known  persons  in  the  then  existing  Church ; 
and  they  testify  to  the  personal,  lively  recollection 
and  originality  of  Mark,  as  does  his  "  Timseus,  the 


son  of  Bartimseus."  It  is  most  natural  to  regard 
them  as  persons  well  known  to  the  Church  at  Rome. 
On  this  account,  Rufus,  whom  Paul  greets,  Rom. 
xvi.  13,  may  well  be  this  Rufus.  The  Alexander, 
however,  who  is  spoken  of  in  the  Acts  of  the  Apos- 
tles, ch.  xix.  33,  appears  not  to  have  been  a  Chris- 
tian, but  to  have  belonged  to  the  hostile  Judaism. 
(Lange's  Aposiol.  Zeiialier,  ii.  p.  2*75  f.)  Whether 
he  was  the  same  person  as  Alexander  the  copper- 
smith, who  was  the  enemy  of  Paul,  cannot  be  posi- 
tively made  out.  Meyer:  "But  how  common  were 
these  names,  and  how  many  of  the  then  well-known 
Christians  are  strangers  to  us.  In  '  Actis  Andrece  et 
Petri''  both  are  mentioned  as  the  companions  of 
Peter  in  Rome."  They  are,  of  course,  here  brought 
forth  from  the  treasures  of  the  evangehcal  tradition. 
— Coming  out  of  the  country. — Meyer  will  have 
it,  that  this  fact,  mentioned  likewise  by  Luke,  is  a 
proof  that  Jesus  was  not  crucified  on  the  first  day  of 
the  feast.  But  in  this  opinion,  no  attention  is  paid 
to  the  circumstances :  1.  That  the  country,  or  the 
country-seat  as  it  might  be  termed,  from  which 
Simon  was  coming,  might  have  lain  within  an  easy 
Sabbath-day's  journey  of  Jerusalem  (Meyer  main- 
tains,— If  so,  it  must  have  been  stated  !) ;  2.  that  in 
case  the  Passover  began  with  Friday,  the  second  day, 
as  Sabbath  and  Passover  together,  would  be  the  chief, 
festival-day  ;  3.  that  it  is  by  no  means  historical  to 
admit  no  contraventions  of  the  Sabbath-law,  and,  fur- 
thermore, that  it  would  be  the  very  thing  to  turn  the 
attention  of  the  multitude  to  Simon,  if  there  was 
anything  remarkable,  anything  offensive,  in  his  ap- 
pearing at  such  a  time.  Such  results  are  by  no 
means  uncommon  in  the  similar  instances  of  multi- 
tudes running  together;  so  that  the  notice  rather 
supports  the  view  which  adopts  the  first  feast-day  as 
the  one.  Jesus  was  crucified  under  the  pretext  that 
He  was  the  great  Sabbath-breaker.  The  people,  in 
their  witticism,  might  perhaps  say.  See,  there  comes 
another  Sabbath-breaker  from  the  country;  let  him 
suffer  a  little  along  with  the  other. 

Ver.  22.    Golgotha Meyer  makes   Golgotha 

genitive*  (as  if,  Golgotha's  place).  Because  the 
translation  is  Kpaviov  t6wos.  But  the  question  is, 
Has  not  tottos  in  the  first  instance  a  more  general 
import, — the  place  (Golgotha)?  John  retranslates 
Kpaviov  TOTTOS  into  Hebrew,  Golgotha ;  Matthew  also 
names  the  place,  Golgotha ;  Luke  sunply,  Skull.  No 
doubt  it  is  strange  that  Mark  has  tottos  following 
Golgotha.  Probably  the  place  was  called  sometimes 
Skull,  and  sometimes  Place  of  a  Skull,  and  Mark 
gives  the  more  exact  designation.  See  on  Matt, 
xxvii.  33. 

Ver.  23.  They  gave  Him ;  that  is,  they  offered 
Him  myrrh-wine.  This  myrrh-wine  cannot,  from  the 
different  descriptions  of  Mark,  be  identical  with  the 
vinegar,  or  the  wine-vinegar,  of  which  a  drink  was 
at  a  later  period  given  to  Jesus.  Most  likely  the 
wine  was  in  each  case  the  same,  but  the  narcotic 
intermixture  was  omitted  in  the  second  instance. 

Ver.  24.  Parted  his  garments.  —  John  gives 
the  more  exact  description.  The  prevailing  point 
of  view  among  the  first  three  EvangeUsts  was  the 

*  [Tischendorf  (ed.  1865)  reads  en-l  toc  yo\yo6a.v.—Ed.] 


152 


THE  GOSPEL  ACCORDING  TO   MARK. 


making  the  division  an  occasion  for  gambling.  Comp. 
Note  on  Matt,  xxvii.  35.  The  form  of  the  play  is 
not  closely  described.  Meyer:  "We  must  leave 
unsettled  the  question,  Whether  the  lot-casting  was 
performed  with  dice,  or  the  lots  were  shaken  in  some 
vessel  (a  helmet),  and  that  which  first  fell  out  de- 
cided in  favor  of  him  to  whom  it  belonged." 

Ver.  25.  And  it  was  the  third  hour. — Upon 
the  apparent  discrepancy  between  this  declaration 
of  Mark  and  Matthew,  and  the  statement  of  John, 
ch.  xix.  14,  comp.  Note  on  Matt,  xxvii.  45.  We 
cannot  avoid,  however,  drawing  attention  to  the 
striking  relation  subsisting  between  the  third  and 
the  sixth  hour.  At  the  third  hour,  by  the  crucifixion 
of  Jesus,  the  endurance  of  the  cross  for  His  people 
was  decided,  as  it  meets  us  in  the  superscription. 
The  King  of  the  Jews,  and  is  represented  in  the 
crucifixion  of  the  thief  (and  the  later  deridings  of 
the  chief  priests,  etc.).  But  when  the  sixth  hour 
came,  and  the  darkness  spread  over  the  whole  land 
— hterally,  over  the  whole  world  and  earth — then 
was  the  judgment  of  the  whole  world  decided.  The 
third  hour  was  the  dying  hour  of  Judaism :  in  the 
sixth  hour,  the  dying  hour  of  the  old  world  was 
present  to  the  view  in  typical  signs.  We  have  here, 
also,  to  carefully  note  the  relation  between  the 
superscription,  which  according  to  Mark  was  decided 
upon  about  the  third  hour,  and  the  declaration  of 
John,  that  it  was  about  the  sixth  hour :  "  And  he 
saith  to  the  Jews,  Behold  your  King !  But  they  cried 
out,  Away  with  Him,  away,  crucify  Him."  When 
the  third  hour  had  come,  and  it  was  advancing  to 
the  sixth,  then  was  the  crucifixion  of  Jesus  decided 
in  His  being  scourged,  in  accordance  with  the  judg- 
ment of  the  people  and  of  Pilate ;  but  in  this  was, 
also,  the  crucifixion  of  the  Jewish  people  themselves 
determined,  which  was  first  made  apparent  in  the 
crucifixion  of  the  two  thieves  in  company  with  Jesus. 
About  the  sixth  hour,  according  to  John,  the  judg- 
ment of  the  world  was  decided  along  with  that  of 
Judaism — the  presage  of  the  dies  ircv  presented 
itself;  that  is  to  say,  John  has  made  this  sign  of  the 
third  hour  to  be  the  decisive,  universal  symbol,  and 
has,  on  this  account,  probably  brought  it  into  con- 
nection with  the  sixth  hour. 

Ver.  27.  And  with  Him  they  crucify.— As 
to  the  alleged  difierence  between  the  accounts  of 
Mark  and  Luke,  consult  Note  on  Matt,  xxvii.  38 
44.  ' 

Ver.  34.  Eloi. — See  Note  on  Matt,  xxvii.  46. 
Ver.  36.  Let  alone ;  let  us  see. — According  to 
Meyer,  this  is  contradictory  to  the  account  given  by 
Matthew,  xxvii.  49.  But  it  is  not  to  be  overlooked, 
that  there  is  no  reason  why,  in  this  moment  of  the 
intensest  excitement,  two  divisions  might  not  make 
the  same  exclamation,  and  that,  too,  in  different 
senses, — the  one  mocking,  the  other  speaking  more 
earnestly.  (Comp.  the  scene  m  Shakespeare's  Mac- 
beth after  the  murder.)  If  this  sympathizer  meant 
it  humanely  with  his  cry,  "  Let  alone,"  perhaps  the 
idea  shot  through  him,  that  Elias  might  interpose  in 
the  last  extremity. 


DOCTRINAL  AND  ETHICAL. 

1.  The  death. — The  death  of  humanity  in  its 
life-germ  is  here  completed  in  the  death  of  Jesus. 
Considered  in  this  light,  Christ's  death  is  prophetical 
of  the  great  dissolution  of  the  world,  to  ensue  at  the 
end  of  all  things.     The  extinction  of  the  primary 


life :  Christ  condemned.  His  rights  unacknowledged ; 
derided,  and  by  this  derision  looked  upon  by  the 
world  as  destroyed ;  led  forth,  robbed,  crucified,  and 
in  this  act  rejected  in  His  person,  and  with  His  work, 
as  the  curse  of  the  world  ;  blasphemed,  and  so  made 
to  pronounce  sentence  of  death  upon  the  obdurate ; 
Christ  dead  upon  the  cross.  Hence  there  is  an- 
nounced, in  presages,  the  future  extinction  of  the 
derivative  life,  {i.  e.,  the  death  of  the  world):  The 
sun  of  the  old  world  darkens  at  mid-day ;  the  holy 
of  holies  of  the  divine  ordinance  in  the  old  human 
world  vanishes  like  a  vision  of  the  night,  when  the 
temple-vail  rends  asunder.  All  is  now  over  with  the 
old  world ;  it  has  but  to  live  out  its  remnant  of  Ufe. 
It  has  judged  itself;  and  in  that  self-condemnation 
lay  God's  condemnation, — a  condemnation  which 
nothing  but  the  conquermg  love  of  Christ  could  turn 
into  a  blessing;. 


HOMILETICAL  AND  PRACTICAL. 

See  Matthew  ;  also  the  preceding  reflections. — 
Christ  was,  notwithstanding,  the  King  of  the  Jews 
the  whole  crucifixion  through.  This  is  seen :  1.  In 
the  accusation  of  His  enemies ;  2.  in  the  impression 
produced  upon  Pilate,  and  in  his  decision  ;  3.  in  the 
kingly  ornaments  which  the  soldiers  placed  upon  Him ; 
4.  in  the  train  which  bore  Him  forth  with  them  out 
of  Jerusalem ;  5.  in  the  superscription  on  the  cross ; 
6.  in  the  terror  which  breaks  forth  in  the  blasphemy 
of  His  foes ;  Y.  in  the  miracles  accompanying  His 
death. — The  great  dying  on  Golgotha :  1.  There  dieth 
the  King  of  the  Jews ;  2.  there  dieth  the  Son  of 
God ;  3.  there  dieth  the  old  world ;  4.  there  dieth  old 
sin;  5.  there  dieth  old  death. — Simon  of  Cyreue  and 
his  sons ;  or,  the  everlasting  memory  of  the  cross- 
bearers  and  their  children. — Sunon;  or,  how  man 
becomes  unconsciously  separated  from  his  common- 
placeness,  and  involved  in  the  great  history  of  the 
cross. — The  terrifying  world-darkness  at  bright  mid- 
day forms  a  symbol  of  the  terrifying  world-darkness 
spread  over  mankind  by  their  blindness  of  heart. — 
Christ  the  clear  hght  of  the  world  in  this  night 
of  the  world. — His  heart  and  His  eye  are  fixed  most 
earnestly  on  God  during  this  world-judgment ;  and 
that  preserves  the  world,  which  is  lost  in  itself,  from 
sinking  into  the  abyss. — The  unholy  and  the  holy 
Golgotha:  1.  The  unholy:  men  of  violence,  drunk- 
ards, gamblers,  thieves,  blaspheming  priests.  2.  The 
holy :  the  great  Sufferer,  the  temperate  One  in  holy 
clearness  of  soul  and  knowledge,  the  Laborer,  the 
Warrior  of  God,  the  Supplicant. — [The  potion  re- 
jected and  the  potion  accepted,  or  holy  refreshment 
in  the  conflict  of  suffering  enjoyed  after  the  example 
of  Christ:  1.  As  refreshment  at  the  right  time ;  2.  in 
the  right  place ;  3.  in  the  right  measure ;  4.  in  the 
right  consecration.] — The  despair  in  the  seeming 
triumph,  and  the  triumph  in  the  seeming  despair:  1. 
In  the  conduct  and  mockery  of  the  enemies ;  2.  in 
the  supplicatory  cry  of  the  Lord :  My  God,  etc. — The 
signs  of  hellish  madness  in  the  blasphemies  with 
which  the  chief  priests  end  their  work. — Let  alone, 
let  us  see ;  or,  how,  at  the  life-flame  of  the  dying 
Jesus,  a  new  life  has  kindled  in  the  dying  world  :  1. 
From  the  horrors  of  His  death  sprmgs  the  horror  of 
the  world  ;  2.  from  His  trust  in  God,  the  world's  be- 
lief;  3.  from  His  pity,  the  compassion  of  the  world. 
— Let  alone,  let  us  see :  or,  this  history  is  not  yet 
completed ;  it  is  only  beginning  at  the  time  when  it 


CHAP.  XV.  39-47. 


153 


seems  to  approach  its  completion. — The  death-shriek 
of  the  Lord  is  the  great  waking  call  to  a  new  life  for 
the  world  of  man. 

Starke  : —  Quesnel  : —  Christ,  by  becoming  the 
derision  of  His  creatures,  has  atoned  for  the  crimi- 
nahty  of  the  creatures  in  mocking  God  and  religion. 
— Many  would  willingly  pass  by  the  cross  of  Christ ; 
but,  before  they  are  aware  of  it,  they  are  laid  hold 
of,  and  forced  into  companionship  with  Christ  in  suf- 
fering.— Participation  with  Jesus  in  the  cross,  is 
that  which  alone  makes  our  name  in  truth  eternally 
renowned,  and  prevents  it  from  passing  into  forget- 
fulness. — At  the  end,  the  world  is  bitter  as  gall,  but 
heaven  is  sweet. — Hedinger  : — View,  0  my  soul,  in 
faith  this  picture  of  martyrdom ! — Christ  has  been 
reckoned  with  the  transgressors ;  hence  we  may  con- 
sole ourselves,  that  we  shall  come  to  God's  blessed 
companionship,  and  the  company  of  the  holy  angels. 
— The  understanding,  in  its  wisdom,  is  offended  at 
the  cross  of  Christ. — He  succeeds  iU  in  the  faith, 
who  must  see  (John  xx.  29),  and  who  will  believe 
when  he  pleases  (John  vi.  44). — Christ  died  for  thee  ; 
be  thou  ready  to  die  for  Him. — When  the  true  Lamb 
of  God  was  offered,  all  the  Levitical  offerings  found 
their  completion. 

Braune  : — They  caught  him,  and  cast  him  out 
of  the  vineyard,  and  slew  him.  Matt.  xxi.  39. — God's 
wrath  is  heavier  to  bear  than  Christ's  cross. — Isa. 


liii.  12. — "  My  God,"  etc.  Let  us  imitate  Him  in  the 
employment  of  the  Holy  Scriptures ;  also,  that,  when 
in  the  anguish  of  our  hearts  we  cannot  pray  any 
more  in  our  own  words,  we  may  allow  the  Spirit, 
whose  work  the  holy  word  is,  to  represent  us  with 
gi'oanings  that  cannot  be  uttered. 

Brieger: — And  they  that  passed  by.  So  thor- 
oughly helpless  was  Jesus  upon  the  cross,  that  this 
crowd  easily  persuaded  themselves  that  all  was  de- 
ception that  they  had  seen  and  heard  of  Jesus. — 
Tlie  chief  jn'iests.  So  spake  Satan,  too,  in  the  wil- 
derness :  If  Thou  be  the  Son  of  God,  command  that 
these  stones,  etc.  To  self-help  he  there  challenged 
the  Holy  One  of  God :  here  he  does  the  same  through 
his  well-approved  servants. — Ps.  ii.  5. — The  darkness. 
God  must  witness  against  these  murderers. — In  the 
destruction  of  the  holy  of  hoUes,  Jehovah  destroyed 
the  temple  itself.  The  Most  Holy  was  taken  forth 
from  the  city  of  Jerusalem  and  laid  outside  the  gate 
upon  Golgotha.  There,  too,  was  a  vail  rent,  even, 
the  flesh  of  Christ  (Heb.  x.  20). — Gossner,  on  ver. 
30 : — Self-help. — One  might  often  free  oneself  by  a 
mere  word.  But  if  the  truth  and  the  honor  of  God 
suffer  by  that  word,  one  may  not  speak  it. — His 
death  was  the  rising  sun  for  the  spirit-world ;  and* 
therefore  the  world's  natural  sunlight  veiled  itself 
before  Him.  (Lampe  : — The  sun  set  over  Christ, 
and  rose  for  me.) 


1.  The  Descent  of  Jesus  into  the  Realm  of  Death.     His  Death,  and  the  Tokens  of  the  New  Life.    Vers. 

39-47. 
(Parallels :  Matt,  xxvii.  54-66 ;  Luie  ssiii.  39-56 ;  John  xix.  31^2.) 

39  And  when  the  centurion,  which  stood  over  against  him,  saw  that  he  so  cried  out,* 

40  and  gave  up  the  ghost,  he  said,  Truly  this  man  "was  the  Son  of  God.     There  were  also 
women  looking  on  afar  off:  among  whom  was  Mary  Magdalene,  and  Mary  the  mother 

41  of  James  the  less  and  of  Joses,  and  Salome;   (Who  also,  when  he  was  in  Galilee,  fol- 
lowed him,  and  ministered  unto  him;)  and  many  other  women  which  came  up  with 

42  him  unto  Jerusalem.     And  now,  when  the  even  was  come,  (because  it  was  the  prepara- 

43  tion,  that  is,  the  day  before  the  sabbath,)^  Joseph  of  Arimathea,  an  honourable  counsel- 
lor, which  also  waited  for  the  kingdom  of  God,  came,  and  went  in"  boldly  unto  Pilate, 

44  and  craved  tjie  body  of  Jesus.     And  Pilate  marvelled  if  he  were  already  dead :  and, 
calling  unto  him  the  centurion,  he  asked  him  whether  he  had  been  any  while  dead. 

45  And  when  he  knew  it  of  the  centurion,  he  gave  the  body^  to  Joseph.     And  he  bought 

46  fine  linen,  and  took  him  down,  and  wrapped  him  in  the  linen,  and  laid°  him  in  a  sepul- 
chre which  was  hewn  out  of  a  rock,  and  rolled  a  stone  unto  the  door  of  the  sepulchre. 

47  And  Mary  Magdalene,  and  Mary  the  mother  of  Joses,*  beheld  where  he  was  laid.' 

[1  Ver.  39.— Codd.  B.,  Ii.,  Tiechendorf  omit  Kpa^ai ;  Lachmann  retains  it  witt  lieceptus.] 

[2  Ver.  42.— A.,  B.,  Lachmann  read  n-pb?  a-a^^arov  (Meyer :  only  an  error  of  the  copyist) ;  Tischendorf  reads  with  the 
Meceplus  irpocafifiaTOV.] 

[3  Ver.  43.— A.,  B.,  C,  Lachmann,  Tischendorf  read  eX.9u>v  instead  of  ^ASev.] 

[''  Ver.  45. — B.,  D.,  L.,  Lachmann,  Tischendorf  read  Trraifia  (coiiisc)  instead  of  criofia.l 

[*  Ver.  46. — B.,  D.,  L.,  Lachmann,  Tischendorf  read  eSrjKci';  Reccp/us,  KaTc9ri<cv ;  Cod.  A.,  KaBrjKev.] 

[8  Ver.  47.— Cod.  A.  reads  'lia<rri<f) ;  B.,  A.,  Lachmann,  Tischendorf  read  'Iwo-^tos,  which  is  merely  the  Greek  form  of 

'1(00-^. 

['  Ver.  47. — A.,  B.,  C,  Lachmann,  Tischendorf  read  refleirai;  Eeceptus,  Tiflerat.] 

like  Matthew ;  also  Salome  by  name,  adding  many 
other  women,  whom  he  does  not  specialize.  StOl 
more  generally  and  comprehensively  is  this  sorrow- 
ing circle  alluded  to  by  Luke.  Like  the  other  two 
Synoptics,  Mark  is  less  full  in  his  narration  of  the 
burial  than  John  ;  nevertheless  he  declares  with  exact- 
ness, as  do  John  and  Luke,  the  day  to  have  been  the 
TrapaffKevri.     Nicodemus  is  missing  here ;  Joseph  of 


EXEGETICAL  AND  CRITICAL. 

See  Maithcvj  and  Duke. — In  the  account  of  the 
centurion's  exclamation,  Mark  harmonizes  with  Mat- 
thew :  the  occasion  of  it  he  makes,  characteristically, 
to  have  been  the  loud  cry  of  the  expiring  Jesus. 
The  three  women  beneath  the  cross,  he  mentions. 


154 


THE  GOSPEL  ACCORDING  TO  MARK. 


Arimathea  is  described  as  the  disciple  of  Jesus  in 
words  different  from  Matthew,  and  more  explicitly 
than  Luke  :  "Who  waited  for  the  kingdom  of  God." 
In  this,  the  Petrine  idea  of  the  kingdom  appears. 
That  the  step  of  Joseph  was  a  bold  one ;  that  Pilate 
called  the  centurion,  and  assured  himself  of  the  cer- 
tainty of  Jesus'  death :  these  are  features  which  are 
peculiar  to  Mark. 

Ver.  39.  Said,  Truly  this  man. — Comp.  Note 
upon  Matthew. — The  noticing  of  the  motive  of  the 
centurion's  cry,  viz. :  that  he  saw  that  Christ  oD'toi 
Kpa^as  i^eTrvevaev,  is  peculiar  to  Mark,  and  is  strik- 
ingly characteristic  of  him.  The  Lion  of  Judah  is, 
even  in  His  departing,  a  dying  lion.  The  expression 
of  a  wondrous  power  of  life  and  spirit  in  the  last 
sign  of  life,  the  triumphant  shout  in  death,  was  to 
the  warrior,  who  had  learned  to  know  death  from  a 
totally  different  side  upon  the  battle-fields,  a  new 
revelation.  Theophylact :  outw  SecriroTiKois  i^invtvae. 
De  Wette,  following  some  others,  gives  but  a  weak 
conception :  He  saw  in  the  speedier  death  of  Jesus  a 
favor  from  the  gods.  As  to  the  monstrously  gnostic 
explanation  of  the  passage  given  by  Baur,  consult 
Meyer. 

Ver.  40.  James  the  Less. — Meyer  makes  this 
remark  apply  solely  to  the  stature.  Comp.,  on  the 
contrary.  Judges  vi.  15.  No  doubt  it  points  to  a 
second  James,  rather  than  to  James  the  disciple  in 
the  stricter  sense,  since  James  the  son  of  Alpheus, 
as  he  is  elsewhere  termed,  was  not  the  brother  of 
James  the  Greater.  Comp.  Note  on  Matthew.  That 
this  Mary  the  mother  of  James  the  Less  and  of  Joses 
is  identical  with  Mary  the  wife  of  Alpheus,  is  proved 
by  John  xix.  25. 

Ver.  42.  And  now,  when  the  even  was 
come,  because. — We  cannot  construe  this  passage : 
Because  it  was  even,  Joseph  came.  Reasons :  1. 
The  .Jews,  indeed,  who,  according  to  John,  prayed 
Pilate  to  remove  the  bodies,  had  no  other  ground 
for  the  request  than  that  the  next  day  was  the  Sab- 
bath. Joseph,  on  the  contrary,  had  quite  a  different 
motive.  He  wished  to  entomb  the  Lord's  body  with 
respect,  and  for  this  purpose  could  only  employ  the 
circumstance  that  the  Jews  themselves  wished  it  re- 
moved. The  connection  of  the  words,  eVei  -^r,  k.t.a.., 
with  IkQmv  'lwaTi(p,  K.T.\.,  would  be,  notwithstanding 
aU  that  is  said  to  the  contrary,  very  clumsy ;  and  the 
correction  ^A^ej/,  moreover,  goes  to  prove  this.  3. 
Then  had  Joseph  in  a  legal  sense  come  too  late.  He 
must  come  before  the  evening.  Accordingly,  we  un- 
derstand the  passage  thus:  between  oi^'io  and  oyf/ia 
there  was  a  difference  (sunsetting,  and  twilight); 
upon  the  evening  preceding  a  feast,  the  earUer  oipia 
was  observed.  About  this  time  Joseph  appeared 
upon  Golgotha,  and  then  he  went  to  Pilate. — Was 
the  preparation,  that  is,  the  day  before  the 
Sabbath.  —  See  Note  on  Matthew.  Meyer  says  : 
"  Here,  accordingly,  there  is  not  a  trace  that  this  Fri- 
day was  itself  a  festival."  The  trace  is  given  fully, 
ch.  xiv.  12.  If  the  day  mentioned  there  was  the  14th 
Nisan,  then  the  following  day  must  have  been  the 
15th  Nisan.  Besides,  we  know  that  upon  a  Passover- 
feast,  where  the  second  day  of  the  feast  was  at  the 
same  time  a  Sabbath,  upon  this  day,  according  to  the 
Jewish  ideas  of  the  Sabbath,  the  chief  feast  fell,  as 
is  distinctly  shown  in  John  xix.  31.  See  Wieseler, 
Chron.  Sijnop.  p.  386.  By  the  Sabbath  occurring 
upon  the  second  day  of  the  feast,  the  first  feast-day 
became  the  preparation,  the  day  before  the  Sabbath. 

Ver.  43.  Came,  and  went  in  boldly. — He  had 
come ;  had  seen  what  occurred  as  the  bones  of  the 


crucified  were  broken ;  knew  that  Jesus  was  about 
to  be  taken  down ;  and  now  he  felt  that  there  was 
no  time  to  be  lost,  and  hence  he  dared  to  ask. 

Ver.  44.  Whether  He  had  been  any  w^hile 
(already  long)  dead,  izaXai. — Before  the  return  of 
the  centurion.  He  wished  to  be  sure  as  to  what  he 
did. 

Ver.  45,  Gave  the  body. — Joseph  being  known 
as  a  wealthy  man,  we  might  have  expected,  from  the 
character  of  Pilate,  that  he  would  have  extorted 
money,  because  the  bodies  were  frequently  sold  {see 
the  quotations  in  Meyer).  This  generosity  was  the 
mark  of  a  strange  state  of  mind.  Probably  he  was 
glad  to  hear  that  Jesus  was  really  dead,  because  the 
Saviour  in  His  higher  nature  had  grown  awful  to 
him. 

Ver.  47.  Where  He  was  laid:  ttoD  TeOetrai. — 
From  this  time  onward,  there  appears  to  have  been 
a  relation  of  confidence  and  friendship  between  the 
old  disciples  (the  women),  and  the  new  disciples 
(Joseph  and  Nicodemus).  In  consequence  of  this 
new-born  confidence  and  friendship,  the  Galilean 
women  enter  without  hesitation  the  garden  of  the 
rich  counsellor,  and  kneel  down  before  the  grave. 
According  to  Mark  and  Luke,  their  intention  was  at 
the  same  time  to  mark  accurately  the  grave ;  already 
they  were  thinking  of  the  anointing  after  the  Sab- 
bath. Bauer :  It  was  not  always  the  custom  in 
Israel  to  employ  a  shroud  in  burying,  and  the  short- 
ness of  time  on  this  occasion  did  not  admit  of  it. 


DOCTEINAL  AND  ETHICAL. 

1.  See  the  parallel  passages  in  Matthew. 

2.  The  signs  of  the  new  life,  which  present  them- 
selves in  the  death  of  Jesus. 

3.  The  Lord's  death-cry,  as  expressing  the  might 
of  His  life  and  spirit,  was  the  awakening  of  the  hea- 
then captain.  Death  is  swallowed  up  in  victory, 
1  Cor.  XV.  The  death  of  believers  is  henceforth  a 
new  death,  the  prospect  of  a  new  world,  the  pre- 
sentation of  a  new  world  for  contemplation. 

HOMILETICAL  AND  PBACTICAL. 

The  last  word  of  the  Jewish  priest :  He  was  a 
blasphemer,  is  contradicted  by  the  first  word  of  the 
heathen  soldier :  He  was  the  Son  of  God. — Golgotha 
becomes  changed  by  the  Lord's  death:  1.  The  ene- 
mies, mockers,  and  blasphemers  have  vanished ;  2. 
the  friends,  confessors,  and  worshippei's  appear. — 
The  alternation  of  Ufe  and  death  in  the  dying  hour 
of  Christ:  1.  While  He  still  Uved,  all  sank  in  death; 
2.  when  He  died,  all  awoke  to  a  new  life. — With 
Christ's  death,  the  presentiments  of  His  resurrection 
spring  up  in  the  minds  of  believers. — The  miraculous 
workings  of  the  death  of  Jesus  upon  those  w^ho  come 
under  its  influence,  so  different  and  yet  so  uuiibrm : 
1.  So  different :  the  heathen,  Roman  warrior,  the 
emblem  of  the  Roman  Empire  shattered  to  its  foun- 
dations ;  the  timid  Jewish  women  transformed  into 
heroines ;  the  honorable  Jewish  counsellor,  a  Chris- 
tian grave-digger  to  the  Lord ;  Pilate,  the  proud  man 
of  the  world,  himself  overcome  by  the  spirit  of  mild- 
ness. 2.  So  uniform :  all  agree  in  the  self-forgetful 
manifestation  of  their  homage,  and  in  an  expression 
of  readiness  to  do  or  to  suft'er,  evidencing  the  begin- 
ning of  a  new  hfe. — The  soft  sleep  of  the  Saviour,  and 
His  sacred  watchers :  two  female  disciples  on  Good  Fri- 


CHAP.  XVI.  1-8. 


155 


day,  two  angels  on  Easter  morning. — The  little  con- 
gregation at  the  grave  of  Jesus,  the  germ  of  all 
Christian  congregations.  —  All  Christian  Churches 
are  Churches  of  the  Holy  Sepulchre. 

Staeke  : — Christ  is  also  the  heathen's  Saviour. — 
Nova  Bibl.  Tub.: — Even  in  the  assembly  of  the 
wicked,  and  in  a  godless  council,  there  may  be  a 
pious  councillor ;  therefore  beware  of  impious  judg- 
ments.— Qdesnel  : —  God  knows  where  to  find  per- 
sons who  will  carry  out  His  plans,  how  dangerous 
soever  they  may  be. — What  appears  to  be  destroyed, 
will  turn  out  well  at  the  end.  Therefore  despair 
not,  dear  Christian ;  believe  and  trust. — Whosoever 
hazards  anything  for  the  Lord,  God  will  enable  that 
venturer  to  succeed. — The  counsel  of  the  godless 


never  succeeds ;  that  of  the  righteous  stands  sure. — 
Look  more  to  Christ's  glory  than  to  self-interest  and 
personal  praise. — It  is  a  beautiful  work  of  love  when 
the  rich  bury  the  poor. — Let  the  grave  be  as  deep 
and  as  well-guarded  as  it  may,  the  omnipotence 
of  God  will  open  it,  and  bring  forth  the  dead. — 
Bradne  : — The  Head,  like  the  members,  was  carried 
to  resurrection  through  the  grave. 

Brieger: — The  pious  confessors  (the  first,  the 
penitent  thief;  the  second,  the  captain)  condemn  the 
chief  council  and  all  the  people,  Isa.  Uii.  9.  He  was 
to  have  been  buried,  Uke  other  transgressors,  on 
Golgotha.  The  heavenly  Father  had  decreed  other- 
wise.— Bauer: — From  this  time  forward,  God's  wit- 
nesses for  the  crucified  Jesus  come  forward  into  view. 


PART    TIETH. 

The  Resurrection  of  the  Lord.  The  Great  Victory,  and  the  Appearance  of  the 
Victor  in  the  Company  of  the  Apostles,  to  bring  to  Completion  the  New 
Church.  His  Ascension  (Last  Withdrawal)  to  complete  His  Qonquest  of  the 
World. 


FIRST    SECTION. 

THE  RISEN  ONE  AS  CONQUEROR  ON  BEHALF  OF  THE  CHURCH;  OR,  THE  INTRODUC- 
TION OF  THE  BELIEF  IN  THE  RESURRECTION  OF  THE  BODY.  THREE  EASTER 
MESSAGES:    THE  ANGEL,  THE  WOMAN,  THE   TWO   MEN. 

Ohaptee  XYI.  1-13. 
(Parallels :  Matt,  xxviii.  1-15 ;  Luke  xxiv.  1-35 ;  John  xx.  1-18.) 


1.  The  Resurrection.     The  Angelic  Message,  and  the  Women.     Ch.  XVI.  1-8. 

1  And  when  the  sabbath  was  past,  Mary  Magdalene,  and  Mary  tlie  mother  of  James, 

2  and  Salome,  had  bought  sweet  spices,  that  they  might  come  and  anoint  him.  And 
very  early  in  the  morning,  the  first  day  of  the  week,  they  came  unto  the  sepulchre  at 

3  the  rising  of  the  sun.     And  they  said  among  themselves,  Who  shall  roll  us  away  the 

4  stone  from'  the  door  of  the  sepulchre?     (And  when  they  looked  [up],  they  saw  that  the 

5  stone  was  rolled  away,)  for  it  was  very  great.  And,  entering  into  the  sepulchre,  they 
saw  a  young  man  sitting  on  the  right  side,  clothed  in  a  long  white  garment ;  and  they 

6  were  affrighted.  And  he  saith  unto  them,  Be  not  affrighted.  Ye  seek  Jesus  of  Naza- 
reth, which  was  crucified :  he  is  risen ;  he  is  not  here  :  behold  the  place  where  they 

7  laid  him.     But  go  your  way,  tell  his  disciples  and  Peter  that  he  goeth  before  you  into 

8  Galilee :  there  shall  ye  see  him,  as  he  said  unto  you.  And  they  went  out  quickly,  and 
lied  from  the  sepulchre ;  for  they  trembled  and  were  amazed  [trembling  and  ecstasy 
held  them]  :  neither  said  they  anything  to  any  man  ;  for^  they  were  afraid. 


['  Ver.  3. — Codd.  A.,  B.,  Tischcndorf  read  ix ;  i.  e.,  upwards  from  the  descending  entrance, 
the  reading  avaKeKvKunai  in  B.,  L.,  Tischcndorf.] 

[''  Ver.  8.— Codd.  B.,  D.,  Laclimann,  Tischcndorf  read  yap  instead  of  6e.] 


With  this  corresponds 


156 


THE  GOSPEL  ACCOEDING  TO   MAEK. 


EXEGETICAIi  AJ^D  CRITICAL. 

See  the  parallel  passages  in  Matthew  and  Luke. 
— This  portion,  considered  in  itself,  is  manifestly  a 
fragment ;  for  no  treatise,  especially  no  Gospel,  can 
conclude  with  icpoPovvro  ydp.  Upon  the  critical 
question,  as  to  the  authenticity  of  the  following  part, 
compare  the  Introduction.  In  this  section,  we  have 
followed  the  remarkable  division  of  the  Pericope ; 
but  we  would  point  out  that  this  part  might  most 
properly  be  united  with  the  following,  under  the  com- 
mon idea  with  which  we  have  designated  the  section. 
Mark  gives  the  day  of  the  resurrection  in  such  a  way 
as  to  supplement  the  other  Gospels.  The  early  morn- 
ing is  termed  by  him  the  sunrising.  He  is  the  most  ac- 
curate in  the  account  of  the  women  who  came  to 
anoint  Christ's  body,  stating  their  number  to  be 
three,  and  giving  their  names.  He  agrees  with  Luke, 
in  saying  that  the  women  came  for  the  purpose  of 
embalming  the  Lord's  body.  The  representation  of 
the  moment  of  the  resurrection,  and  the  revelation 
to  the  women  as  they  were  returning  from  the  grave, 
of  which  Matthew  gives  the  details,  is  omitted  by 
him ;  and  we  find  here,  moreover,  but  a  brief  notice 
of  the  meeting  of  the  risen  Lord  with  Mary  Magda- 
lene. He  alone  remarks  upon  the  anxiety  of  the 
women,  as  to  how  the  stone  was  to  be  rolled  from 
the  door  of  the  sepulchre.  Only  one  angel,  accord- 
ing to  his  account,  appears  to  the  women ;  and  the 
same  is  true  of  Matthew.  This  was  the  first  appear- 
ance, whereas  Luke  and  John  relate  a  later  appear- 
ance (  see  Matthew).  In  describing  the  return  of  the 
women  from  the  grave,  the  Evangelists  differ  the 
most  from  one  another.  Matthew  states :  "  And  they 
departed  quickly  from  the  sepulchre  with  fear  and 
great  joy,  and  did  run  to  bring  His  disciples  word." 
Luke  similarly.  Mark,  on  the  contrary  :  "  And  they 
said  nothing  to  any  man  ;  for  they  were  afraid."  The 
circumstances,  however,  are  different.  These  women 
who  were  afraid,  are  Mary  the  mother  of  James,  and 
Salome,  who  had  gone  into  the  grave  after  Mary  Mag- 
dalene had  hurried  forth  on  finding  the  grave  empty. 
The  women,  however,  who  departed  quickly  with 
great  joy  to  declare  what  had  taken  place  to  the  dis- 
ciples, form  a  larger  group,  composed  of  those  who 
had  been  the  first  at  the  grave  with  the  materials  for 
embalming,  and  of  those  who  had  followed  them. 
(See  Matthew.)  Mark  omits  this  fact  in  order  to  in- 
troduce the  separation  of  Mary  Magdalene  from  the 
other  two  women.  And  yet  he  makes  it  appear  that 
the  first  impression  produced  on  the  women  was  a 
mingling  of  fear  and  eKaraais. 

Ver.  L  And  when  the  Sabbath  was  past. — 
That  is,  on  Saturday  evening,  after  sunset.  Luke  says, 
xdii.  56 :  After  their  return  (when  they  came  back), 
they  prepared  spices  and  ointments  ;  and  rested  the 
Sabbath  day,  according  to  the  commandment.  It  is 
not  said,  "and  thereafter,"  but,  "and  of  course 
rested ;  "  so  that  it  is  intended  as  a  special  explana- 
tion of  the  preceding.  We  have  no  contradiction, 
accordingly,  between  Luke  and  Mark,  as  Meyer  would 
make  out.  The  antecedent  embalming,  Johii  xix.  39, 
is  not  excluded  by  this.  Neither  is  the  fact  excluded, 
that  some  of  the  women  purchased  the  spices  as  early 
as  Friday  evening,  before  sundown ;  only  the  two 
Maries  had  remained  too  long  at  the  grave  to  do  so,  and 
hence  they  could  not  make  their  purchases  till  the 
Sabbath  had  passed.  (Sec  Lange's  Lcben  Jesu,  ii.  3, 
p.  1623.) — Spices,  apw^ara. — "  Aromatic  herbs  to 
mix  with  ointment."     Meyer.     The  apwjuara  are  not 


necessarily  dry  substances.  "The  ointments  were 
seldom  simplicia  {e.  ff.,  the  nard) ;  they  were  generally 
composed  of  various  substances  (Job.  xli.  22 ;  Plin. 
29,  8), — of  ohve  oil  (that  much-praised  product  of 
Palestine),  and  various  fragrant,  especially  foreign 
(Ezek.  xxvii.  22),  vegetable  extracts, — namely,  oils 
and  resins,  such  as  nard  and  myrrh.  Such  ointments 
were,  in  part,  very  expensive,  and  special  articles 
of  luxury.     Amos  vi.  6."     Winer. 

Ver.  2.  When  the  sun  had  begun  to  rise. — 
We  translate  thus  somewhat  singularly,  because  De 
Wette  (and,  following  him,  again  Meyer)  maintains 
that  avareiKavToi  Tov  rj\iov  can  only  mean,  when  the 
sun  had  riien,  not,  as  it  was  rising.*  The  words, 
"  very  early,"  immediately  preceding,  contradict  this 
view.  But  between  the  beginning  of  the  sunrise  and 
its  ending  is  a  considerable  interval,  as  between  "  eve  " 
and  "  evening  ;  "  and  according  to  this  distinction  has 
Mark  conceived  of  the  matter,  as  he  previously  dis- 
tinguished the  two  evening  seasons.  The  sunrise, 
accordingly,  had  begun :  oriente  sole.  Meyer  dis- 
covers in  this  passage  not  only  a  discrepancy  between 
Mark  and  John,  who  indeed  says  it  was  stUl  dark, 
but  in  a  certain  measure  between  the  statements  of 
the  Evangelist  Mark  himself  ("  very  early,  when  the 
sun  had  risen"). — Beza's  conjecture,  ovksti  rjXiov 
avar.,  is  quite  unfounded. 

Vers.  3,  4.  From  the  door  of  the  sepulchre . . . 
when  they  looked  up . . .  rolled  away ...  it  was 
very  great. — These  are  all  accurate  statements, 
which  are  characteristic  of  Mark's  clear  view  of 
things.  The  stone  was  lying  in  the  hollow  cut  deep 
into  the  rock,  so  as  to  form  the  door,  and  must  ac- 
cordingly be  rolled  forth  from  this  recess  outwards ; 
hence  "  rolled -away."  The  rock-tomb,  however,  it- 
self lay  upon  a  height ;  hence  the  women  saw  the 
stone  when  they  looked  up.  That  upward  glance,  ac- 
cordingly, does  not  form  a  mere  contrast  to  the  sup- 
posed circumstance,  that  befoi'e  this  "  their  eyes  were 
cast  do^vn  to  the  ground."  And  because  the  stone 
was  very  great,  they  could  even  from  a  great  distance 
see  it  lying.  This  latter  explanation  of  Meyer,  re- 
specting the  stone,  is  to  be  preferred  to  the  reference 
(by  Cod.  D.,  and  Wesseuberg)  of  the  clause,  "  for  it 
was  very  great,"  to  the  clause,  "  who  shall  roll  us 
away  the  stone  ? " — although  this  conveys  a  natural 
meaning. 

Ver.  5.  A  ycung  man. — The  angel  is  described 
in  these  terms,  because  of  his  external  appearance. 
Similarly  does  Luke  express  himself:  "Two  men  in 
shining  garments."  The  facts,  as  they  occurred  in 
point  of  time,  must  be  distinguished  in  the  following 
way :  First,  the  appearance  of  one  angel  in  the  tomb, 
who  showed  himself  to  the  two  Maries  after  Mary 
Magdalene  had  hurried  forth  to  inform  Peter  and 
John  (Mark) ;  then,  two  angels  who  manifested  them- 
selves to  her  upon  her  return  (John).  These  two 
appearances  of  the  angels  are  given  only  generally 
by  Luke,  (they  appeared  "  to  the  women  which  came 
with  him  from  Galilee.")  Finally,  we  have  the  ap- 
pearance of  the  angels  before  the  tomb  upon  the 
stone,  which  was  seen  by  the  larger  group  of  women 
who  assembled  in  the  garden  at  a  later  period  (Luke 
xxiv.  1 :  "  And  certain  with  them  ").  This  construc- 
tion commends  itself,  if  we  adopt  the  view  that  Luke's 
account  is  not  designed  to  give  an  exact  description. 
The  first  point  then  is,  that  there  are  three  women 
who  are  witnesses :  Mary  Magdalene  hastens  back  to 


*  [The  English  version  agrees  with  Lange's : 
rising  of  the  buh."— Ed.] 


'At  the 


CHAP.  XVI.  1-8. 


157 


tell  the  disciples,  and  the  other  two  Maries  see  an 
angel  in  the  sepulchre.  The  second  point  to  be  con- 
sidered is,  that  the  Magdalene  sees  two  angels  in  the 
tomb,  then  the  Lord,  while  the  two  Maries  wait  ir- 
resolutely for  the  other  women,  or  go  to  meet  them. 
The  third  point  is,  that  the  assembled  women,  among 
whom  also  is  Johanna,  first  see  the  angel  upon  the 
stone  (or  two  angels, — one  of  them  in  the  sepulchre) ; 
then,  as  they  are  returning,  the  Lord  Himself. 

Ver.  6.  Be  not  affrighted. — In  the  liveliness 
of  the  words,  we  find  by  asyndeton  the  copulatives 
omitted. 

Ver.  v.  And  Peter. — Especially.  Meyer  (fol- 
lowing De  Wette):  "Because  of  his  superiority,  not 
because  Peter  as  denier  required  a  mark  of  forgive- 
ness (as  is  the  common  opinion)."  But  the  superior- 
ity of  Peter  had  ceased  for  a  time.  It  must  be  first, 
according  to  John  xxi.,  restored  to  him.  So  it  is, 
accoi'dingly,  a  gracious  token  to  unfortunate  Peter. 
— He  goeth  before  you. — "On  introduces  the 
message. — As  He  said  unto  you. — See  ch.  xiv.  28. 
Upon  the  apparent  contradiction  between  this  an- 
nouncement, that  Jesus  would  precede  the  disciples, 
and  His  appearing  unto  them  so  shortly  after,  consult 
the  commentary  on  Mattheio.  The  first  message  applied 
especially  to  the  Galilean  disciples  in  a  body.  They, 
as  such,  first  saw  the  Lord  in  Galilee  again.  Secondly, 
it  was  in  a  more  special  sense  a  preparation  of  the 
disciples  for  the  approaching  appearance  of  the  Lord, 
which  was  by  no  means  excluded  by  the  message. 
And  thirdly,  the  return  of  the  disciples  to  GaUlee 
was  delayed,  contrary  to  the  wish  of  the  Lord  :  first, 
through  their  own  unbelief;  secondly,  through  the  un- 
belief of  Thomas.  See  Lehen  Jesu,  ii.  3,  pp.  1664- 
5-6. 

Ver.  8.  They  trembled  and  were  amazed. — 
The  term  eixe  Se  is  intended  without  doubt  to  express 
the  idea,  that,  even  when  out  of  the  sepulchre,  their 
former  feelings  held  ftist  possession  of  them.  These 
feelings  were  the  opposing  sentiments  of  trembling 
and  iKffTaffiSy  which  latter  cannot  be  possibly  con- 
ceived of  as  horror.  It  is  the  parallel  to  the  phrase 
in  Matthew  :  With  fear  and  great  joy.  The  ecstasy 
indicates  always,  that  one  is  not  master  of  oneself ; 
and  here  it  indicates  such  a  state  of  feeling,  in  oppo- 
sition to  the  extreme  measure  of  fear,  rpofios.  It  is 
a  state  of  transition  from  trembling  and  amazement ; 
and  while  this  play  of  feeling  continues,  men  find  it 
impossible  to  act. — Neither  said  they  anything 
to  any  man. — De  Wette  maintains  that  this  is  con- 
tradicted by  Matthew  and  Luke.  It  certainly  does 
not  mean  simply,  that  they  said  nothing  to  any  one 
by  the  way  (Grotius),  nor  yet  to  any  man  beyond  the 
circle  of  the  Apostles ;  but,  nevertheless,  there  is  no 
contradiction.  The  intention  of  Mark  was  to  lay 
hold  of  the  fact  of  their  indecision,  and  to  unite  it 
to  the  two  following  manifestations  of  hesitating  unbe- 
lief The  women  did  not  act  upon  the  message  of 
the  angels,  the  individual  disciples  did  not  act  upon 
the  women's  message,  the  assembled  Apostles  did  not 
act  upon  the  message  of  the  men  and  of  the  disciples 
who  had  been  met  upon  the  way  to  Emmaus.  The 
intention  of  our  history  is  this,  to  bring  out  promi- 
nently the  barriers  which  unbelief  throws  up,  by 
which  the  ever-increasing  urgency  of  the  pressing 
messages  is  repelled.  In  the  first  instance,  the  weak 
faith  of  the  two  Maries  prevented  them  from  fulfill- 
ing their  mission.  The  Magdalene  met  them  in  this 
state,  and  they  did  not  allow  themselves  to  be  cheered 
by  her  information  till  they  had  met  the  other  women 
(see  Luke),  and  with  them  had  seen  the  Lord.    Now, 


their  message  was  naturally  a  new  and  different  one. 
Meyer  distinguishes  thus :  They  related  the  message 
at  a  later  period,  but  it  is  self-evident  that  they  had 
not  fulfilled  it.  We  distinguish  thus :  They  did  not 
fulfil  their  original  commission,  but,  at  a  later  period, 
the  related,  along  with  the  other  women,  the  earlier 
and  later  occurrences  in  one  united  narrative. — 
They  were  afraid. — This  can  only  mean :  The  oc- 
currence was  so  new  to  them,  great,  unheard-of,  that 
they  ventured  not  in  the  full  confidence  of  faith  to 
publish  it,  and  that  they,  still  more,  did  not  expect 
to  find  any  faith  among  the  disciples. 

DOCTEINAIi  AJnD  ETHICAL. 

1.  Consult  the  parallels  in  Matthew. 

2.  The  entire  chapter  in  its  one  central  idea: 
Christ  risen  in  perfect  certainty  and  in  the  might  of 
His  resurrection,  the  destroyer  of  all  unbelief  in  His 
people,  and  thereby  the  destroyer  of  the  kingdom  of 
darkness  throughout  the  world ;  or,  Christ  appearing 
in  His  triumphal  glory,  able  to  redeem  to  the  utter- 
most by  that  unlimited  power  which  He  acquired 
through  His  victory. 

3.  The  three  grand  divisions  of  the  chapter  are 
— the  Risen  One  as  Conqueror /or  the  Church,  in  the 
Church,  with  the  Church. 

4.  The  contrast  in  the  chapter ;  The  annunciations 
of  the  resurrection  of  the  Lord  to  the  Church,  by 
the  angels,  by  the  women,  by  individual  disciples, 
are  not  suSicient  to  overcome  fuUy  the  unbelief 
of  the  disciples ;  the  circle  of  disciples  becomes  a  believ- 
ing Church  only  when  Jesus  Himself  reveals  Himself 
personally  in  their  midst.  And  this  is,  indeed,  the 
thought  underlying  the  entire  Gospel  of  Mark,  which 
is  founded  upon  the  mission  of  Peter — of  that  Peter 
whom  man  would  and  will  make  the  head  of  a  new 
Church  in  which,  by  the  tradition  of  an  Apostle, 
angel-voices,  holy  women,  and  visions  to  women, 
should  be  made  to  represent  Christ  Himself 


HOMILETICAIi  AND  PRACTICAL. 

Upon  the  whole  chapter,  consult  the  superscription 
and  the  Doctrinal  Reflections. —  Upon  the  Section, 
vers.  1-16 :  The  Church  has  not  arrived  at  the  full  be- 
lief in  a  risen  Saviour  by  even  the  most  glorious  mes- 
sages, but  by  the  personal  revelation  of  the  Risen  One 
Himself. —  Upon  the  Section  up  to  ver.  13  :  The  three 
Easter-messages  of  Jesus  to  His  Church  in  their  pro- 
gressive effect:  1.  Through  the  angels  to  the  women; 
2.  through  the  women  to  the  amazed  disciples ;  3. 
through  the  two  amazed  disciples  to  the  assembled 
company. — Upon  the  Section  before  us :  The  [Jewish] 
Sabbath  is  passed  away,  the  [Christian]  Sunday  has 
appeared  ;  or,  a  new  arrangement  of  the  periods  of 
rest  and  labor  has  been  made  by  Christ.  Man  pro- 
ceeds no  more  to  the  holy  day  from  his  labor,  but 
from  the  holy  day  to  his  labor.  1.  So  is  it  in  the 
life  of  the  glorified  Christ :  first  sittmg  at  the  right 
hand  of  God,  then  ruling,  then  coming  again.  2.  So 
is  it  in  the  life  of  the  Church :  first  Sunday,  then  the 
consecrated  working-day.*  3.  So  m_  the  life  of  the 
believer :  first  justification,  then  sanctification.  Con- 
clusion :  In  this  form,  Christianity  is  the  beginning 
(the  principle)  of  the  glorified  world. — Our  couversa- 

*  Smntdglicher  Werkelag:  a  secular  day  into  which  the 
spirit  of  Sunday  is  carried. 


158 


THE  GOSPEL  ACCORDING  TO  MARK. 


tion  is  in  heaven. — The  walk  of  the  three  women  to 
the  grave  is  a  symbol  of  the  separation  between  the 
old  and  the  new  world  in  the  history  of  the  Passover : 
1.  The  three  women  with  their  solicitude  [Mary  Mag- 
dalene in  the  deepest  emotion  ;  the  others,  two 
mothers  of  live  Apostles,  two  aunts  of  Jesus  of  Na- 
zareth, calmer,  quieter]  ;  their  unconsciously-enter- 
tained hopes  of  life,  and  their  ointments  for  the  dead 
corpse.  2.  The  rising  sun,  but  the  heavy  stone  of 
their  anxiety.  3.  The  angel  appears,  but  the  Lord 
has  disappeared.  4.  The  resurrection  of  Christ  declar- 
ed, in  the  distant  prospect  of  His  re-appearance,  out  of 
the  mouth  of  the  grave.  5.  The  delightful  commission 
to  proclaim  these  good  tidings  ;  but  their  soujs  are  op- 
pressed by  the  overmastering  feelings  of  fear  and  joy. 
— "And  Peter"  [Peter  could  never  forget  this  ad- 
dition, and  hence  Mark  records  it]. — How  the  sinner 
ever  thinks  of  the  word  which  shows  that  the  Sa- 
viour thought  of  him. — The  first  Easter-message,  a 
message  from  the  Prince  of  Life  given  by  angelic 
lips  to  the  women  who  wished  to  anoint  the  dead. — 
This  message  is  not  carried  to  its  destination ;  but  in 
the  contending  feelings  of  the  women,  between  their 
fear  and  joy,  is  left  unfulfilled. — Why  the  female 
disciples,  even  now,  do  not  come  up  to  that  evan- 
gelizing faith  which  the  message  enjoins:  1.  They 
are  not  yet  able  to  give  themselves  up  to  that 
obedience  of  faith,  because  the  fact  overcomes  their 
feelings  [could  not  beheve  for  joy].  2.  They  cannot 
yet  give  themselves  up  to  the  confidence  of  faith,  be- 
cause their  feelings  amid  the  signs  of  the  fact  are  not 
yet  stilled  [they  cannot  believe  for  fear ;  they  miss 
the  Lord,  whom  they  have  not  seen  ;  and  they  are 
still  afraid  of  finding  among  the  disciples  no  faith  to 
receive  their  great  news].  3.  They  caimot  yet  give 
themselves  up  to  the  peace  of  faith,  because  these  con- 
flicting feehngs  are  contending  in  their  hearts. — As 
Christ  is  elevated  above  the  angels,  so  is  the  certainty 
of  the  resurrection  elevated  above  the  testimony  of 
the  angelic  appearance. — Since  Christ  died,  a  new 
heavenly  activity  is  demanded,  which  lies  far  above 
all  the  visions  of  the  old  economy. 


Starke  :  — Nova  Bibl.  Tub. : — What  does  not  love 
do,  when  it  is  strong  ? — Through  woman  was  Ufe  lost 
at  first ;  by  women  must  it  be  first  sought,  found, 
and  revealed. — (The  stone.)  Hindrances  in  the  way 
of  salvation. — Men  often  make  to  themselves  unneces- 
sary anxieties  :  before  they  actually  meet  them,  the 
Lord  has  helped  them  already. — If  we  look  with  be- 
lieving eyes  into  Christ's  grave,  all  our  anxiety  falls 
into  it ;  for  Christ's  resurrection  is  our  resurrection. 
— God  will  comfort  the  penitent,  and  wiU  make  their 
anguished  hearts  joyful  again. — Christ's  heart  is  as 
compassionate  after,  as  before,  His  resurrection — 
God's  promises  pass  certainly  into  fulfilment,  and 
that  too  more  gloriously  and  sooner  than  their  mere 
form  would  lead  one  to  expect. — Osiander  : — Un- 
timely fear  often  liinders  from  fulfiUing  one's 
ofiice. 

Braune  : — No  shrine  is  made  of  the  grave,  and 
no  worship  from  the  contemplation  of  it ;  but  the 
women  are  bidden  to  carry  the  good  news  and  to 
awaken  faith. — Weak  sentimentaUsm  avails  nothing 
in  the  kingdom  of  God  which  has  been  established 
in  the  earth  by  the  death  of  Jesus. — Brieger  : — The 
resurrection,  which  is  also  a  birth,  is  a  mystery,  like 
every  birth.  It  is  also  an  act  of  God's  omnipotence, 
like  every  other  birth. — If  we  are  because  of  sin  re- 
lated to  death,  which  is  so  foreign  to  our  being,  much 
more  are  we  related  to  life. — Heubner  : — The  morn- 
ing of  the  resurrection  of  Jesus :  1.  Distinguished  by 
heaven  itself;  2.  bringing  a  glorious  reward  to  Jesus 
Himself;  3.  fearfully  condemnatory  as  regards  His 
foes ;  4.  joyfully  quickening  as  regards  the  disciples 
of  Christ. — DiETzscH  : — The  mingling  of  fear  and 
hope  which  the  thought  of  death  and  immortality 
is  wont  to  awaken  in  us. — Schultz  : — The  first  wit- 
nesses of  Christ's  resurrection:  1.  They  were  strong 
[their  love  is  manifested  in  their  going  to  the  grave]  ; 
2.  they  were  weak  [their  sorrow,  their  fear]. — 
Thiess  : — The  cross  of  Calvary  illumined  by  the 
rays  of  the  Easter-sun. — Rautenberg: — Easter  at 
the  graves:  1.  The  stone  of  the  curse  is  rolled  away; 
2.  angels  inhabit  them  ;  3.  the  dead  are  risen. 


2.  Mary  Magdalene  and  the  Two  Disciples.     Vers.  9-13. 
(Parallels :  Matt,  xxviii.  9-15 ;  Luke  xsiv.  9-35 ;  John  xs.  11-19.) 


9         Now,  when  Jesus  was  risen  early,  the  first  day  of  the  week,  he  appeared  first  to 

10  Mary  Magdalene,  out  of  whom  he  had  cast  seven  devils.     And  she  went  and  told  them 

1 1  that  had  been  with  him,  as  they  mourned  and  wept.     And  they,  when  they  had  heard 

12  tliat  he  was  alive,  and  had  been  seen  of  her,  believed  not.     After  that  he  appeared  in 

13  another  form  unto  two  of  them,  as  they  walked,  and  went  into  the  country.     And  they 
went  and  told  it  unto  the  residue :  neither  believed  they  them. 


EXEGETICAIi  AND  CE.ITICAX. 

See  Mat/hew  and  Luke. — According  to  ileyer,  the 
apocryphal  fragment  of  some  other  evangelical  writ- 
ing begins  here.  Compare  the  Introduction  on  this 
pomt.*   The  epithet  apocryphal,  would  not  be  appro- 

*  [The  reasons  for  assuming  that  vers.  9-20  are  an  origi- 
nal portion  of  Mark's  Gospel  much  outwcip;h  those  to  the 
contrary.  1.  They  are  found  in  the  Uncial  Codd.  A.,  C,  D., 
X.,  A.,  E.,  G.,  H.,  K.,  M.,  S.,  U.,  V. ;  as  weU  as  in  33,  69, 
and  the  rest  of  the  Cursive  MSS.  which  have  heen  collated. 


priate,  even  if  the  section  were  an  addition  taken 
from  another  Evangelist's  narrative.  The  narrative 
contained  in  our  Gospel  comprehends  within  its  very 
brief  hints  the  detailed  statement  of  John  regarding  the 

They  are  in  copies  of  the  Old  Latin,  in  the  Vulgate,  Cure- 
tonian  Syriac,  Pcshito,  Jerusalem  Syriac,  Mcmphitic,  Gothic, 
and  iEthiopic.  2.  Ireneeus  (Coiit.  Hwr.  iii.  10,  6)  recognizes 
their  existence ;  as  do  also  Hippolytus,  Cyril  of  Jerusalem, 
Ambrose,  Augustine,  Kestorius.  Scholz  also  claims  that 
Clement  of  Rome,  Justin  Martyr,  and  Clement  of  Alexan- 
dria sanction  the  passage ;  but  Tregelles  regards  this  as  an 
error.  The  chief  argimicnt  against  the  genuineness  of  this 
section  is  found  in  the  fact,  that  it  was  wanting  in  some  of 


CHAP.  XVI.  9-13. 


159 


Easter-message  of  Mary  Magdalene,  and  the  still  more 
detailed  account  by  Luke  of  the  Easter-message  sent 
by  the  disciples  met  on  the  road  to  Emmaus.  Mark 
groups  both  accounts  under  the  single  head  of  two 
duly-authorized  embassies,  which  do  not  meet  with 
full  credence.  The  first  and  second  halves  of  this 
chapter  are,  however,  united  into  an  inseparable 
unity  in  the  one  fundamental  thought,  that  the  risen 
Saviour  is  the  absolute  and  universal  conqueror  of 
unbeUef,  which  was  already,  even  in  the  ch-cle  of  dis- 
ciples, throwing  obstacles  in  the  way  of  Jesus ;  and 
that  Christ,  as  the  subduer  of  this  unbelief,  stands 
raised  above  all  the  messages  of  men  and  angels. 

Ver.  9.  Was  risen  early. — The  manifestation 
of  the  Risen  One  by  the  angels  had  been  preceded 
by  His  own  personal  appearances.  The  first  day  of 
the  week  is  again  named,  of  course,  for  the  purpose 
of  bringing  into  prominence,  even  at  that  early  period, 
the  Christian  day  of  rest.  We  would  translate :  Upon 
the  first  of  the  seven  days  (rh  ad^^arov  indicating 
here,  as  frequently,  the  week,  after  the  later  and 
more  extended  custom  of  the  Jewish  language). 
Upon  this  day  He  appeared  to  the  Magdalene,  out  of 
whom  He  had  cast  seven  devils.  Christ,  as  the  Risen 
One,  has  sanctified  the  week  as  a  holy  period ;  and 
at  the  beginning  of  the  holy  week.  He  reveals  Him- 
self to  one  who  was  preeminently  sanctified  and  sus- 
ceptible, because  He  had  cleansed  her  from  seven 
demons.  The  Evangelist  has,  accordingly,  not  merely 
before  him  the  contrast, — the  risen  Saviour  reveaUng 
Himself  to  a  poor  woman, — but  the  spiritual  relation- 
ship,— she  who  had  been  freed  from  seven  devils 
stands  especially  near  to  the  conqueror  of  demons  on 
the  morning  of  His  great  triumph,  and  she  is  pecu- 
liarly fitted  ill  spirit  to  be  the  first  to  see  Him,  and 
to  announce  to  the  disciples  His  resurrection.  Ac- 
cordingly, in  this  revelation  we  have  the  activity  of 
the  Saviour,  in  His  conquest  over  devils,  set  over 
against  the  passivity  of  the  pardon-seeking  woman, 
who  had  been  freed  from  the  seven  devils.  Meyer 
considers  this  remark  concerning  Mary  as  not  be- 
longing to  this  passage.  We  view  the  expulsion  of 
seven  devils  in  connection  with  the  sacred  number 
seven,  and  regard  the  term  symbolic  of  a  glorious 
dehverance  out  of  the  great  snares  which  Satan  had 
prepared.  (Comp.  Matthew.)  Mark  is  wont  to  em- 
ploy (K^aXKeiv  in  other  passages  to  express  strongly 
a  glorious  redemption.  It  is  questionable  whether 
the  words,  "  early  on  the  first  day  of  the  week,"  go 
back  to  avaa-ras  Se  (Beza,  Ewald,  etc.),  or  are  to  be 
construed  with  ((pdv-n  (Grotius  and  others).  We  pre- 
fer the  first  construction,  because  the  second  mention 
of  the  resurrection  as  having  occurred  upon  the  first 
day  of  the  week  appears  to  point  at  the  sanctification 
of  that  period.  In  verse  second,  /u.ia  aa^^aTuv  had 
reference  to  Jewish  customs ;  but  here  the  allusion  is 
to  the  renewed  week,  the  irpuT-q  ira^^drov. 

Ver.  10.  And  she  went. — That  is,  even  she. 
It  must  be  conceded  that  Mark  employs  Tropeuetr&ai 
to  express  a  solemn  proclamation  of  the  Gospel  only 
in  this  place  (ver.  15  excepted).  By  this,  however, 
he  reminds  us  of  the  mode  of  expression  employed 


the  early  copies  of  Mark's  Gospel.  This  is  attested  hy  Euse- 
bius,  Gregoi-y  Nyssa,  Victor  of  Antioch,  and  Jerome.  But 
this  is  certainly  an  insufficient  reason  for  affirming  its  spu- 
riousness  in  the  face  of  the  strong  testimonies  upon  the 
other  side.  See  Tregelles  on  the  Printed  Text  of  the 
Greek  Testament,  p.  246  se(j.  Its  genuineness  is  affirmed  by 
Simon,  Mill,  Bengel,  Matthtei,  Eichorn,  Kuinoel,  Hug, 
Scholz,  Guerioke,  Olshausen,  Ebrard,  Lachmann ;  is  denied 
hy  Griesbach,  Roseiimiiller,  Schulz,  Fritzsohe,  Paulus, 
"Wieseler,  Ewald,  Meyer,  Tischendorf.— £(i.] 


by  his  teacher,  Peter:  1  Pet.  iii.  19.* — Them  that 
had  been  with  Him. — This  also  is  a  pecuHar  ex- 
pression to  indicate  the  disciples  in  a  wider  sense.  It 
indicates,  however,  their  scattered  condition,  their 
present  despairing  state,  as  opposed  to  their  former 
blessed  communion  with  Him.  The  expression  itself 
is  not  an  unusual  one  with  Mark ;  see  ch.  i.  36. — ^As 
they  mourned  and  wept. — Comp.  Luke  vl  25. 
This  has  undoubtedly  a  special  reference  to  the  sor- 
rowful and  weeping  Peter.  To  bring  prominently 
out  that  Jesus  revealed  Himself  to  Peter,  after  the 
message  given  to  Mary,  consists  not  with  the  matter- 
of-fact  disposition  of  Mark. 

Ver.  11.  And  had  been  seen  of  her,  ideddr}. — 
A  strong  expression.  "  That  deaaOai  is  not  found 
elsewhere  in  the  Gospel  by  Mark,  considering  how 
frequent  is  its  use  by  others,  is  one  of  the  marks  of 
a  strange  hand."  Meyer.  Hermeneutics  might,  we 
think,  have  taught  him :  nevi  facts,  new  words. 

Ver.  12.  In  another  form. — An  explanation  of 
the  expression  in  Luke  xxiv.  16,  but  by  no  means  a 
condensation  of  Luke  xxiv.  13-35,  as  Meyer  would 
represent.  Jesus'  form  was,  on  the  one  hand,  changed : 
different  clothes  (John  xx.  15),  traces  of  the  sufifer- 
ings  during  the  crucifixion  :  on  the  other  hand,  more 
subUme  in  its  appearance,  Jesus  being  in  the  transi- 
tion-state from  humiUation  to  glorification. 

After  that. — The  three  specifications,  -KpSiTov, 
fiera  Se  ravra,  vffTepov,  relate  manifestly  to  one 
another.  Hence  it  cannot  be  at  all  remarkable 
that  fiera  ravra  is  not  elsewhere  to  be  found  in  Mark 
(comp.  ch.  xiii.  24). — Of  them — of  the  unbeUeving 
disciples  in  a  wider  sense. 

Ver.  13.  Neither  believed  they  them. — Even 
they  did  not  gain  credence.  Meyer :  "  A  differ- 
ent tradition  from  that  given  in  Luke  xxiv.  34."  It 
is  certain  that  no  interpolator  would  have  allowed 
this  manifest  appearance  of  a  discrepancy.  But  the 
Evangelist,  who  was  writing  from  the  stand-point  of 
a  special  idea  of  the  resurrection,  was  not  afraid  to 
employ  it.  And  Luke  gives  the  means  of  knowing 
what  is  meant.  The  Eleven  knew  for  a  certainty,  in 
the  evening,  that  Christ  had  appeared  to  Simon,  and 
were  consequently  for  the  moment  believing.  Now 
the  Emmaus  disciples  arrive,  and  declare  that  Jesus 
had  revealed  Himself  unto  them.  Not  being  able  to 
comprehend  this  new  mode  of  existence  on  the  part 
of  Christ,  that  He  now  is  here,  and  now  there,  new 
doubts  fill  them.  The  thought  of  a  spiritual  appari- 
tion occurs  to  them ;  and  hence  they  are  affrighted 
when  Jesus  at  length  appears  in  their  midst,  and 
imagine  that  a  ghost  is  present.  And  now  the  Lord 
must  convince  them  as  to  the  truth  of  His  new  cor- 
poreaUty.  The  point  brought  forward  by  Mark  tes- 
tifies, accordingly,  to  an  exceedingly  accurate,  and 
moreover,  a  perfectly  independent,  knowledge  of 
the  facts  of  the  resurrection.  The  expression  is,  of 
course,  explained  by  Luke  xxvi.  34,  without,  however, 
referring  to  it  (Schulthess).  And  so  it  is  unnecessary 
to  suppose,  with  Augustine,  that  the  Ae'701'Tey  were 
certain  beheving  disciples,  to  be  distinguished  from 
certain  who  did  not  beUeve  ;  or  to  say,  with  Calvin, 
"  At  first  they  doubted,  then  they  beUeved."  The 
situation  of  affairs  was  of  such  a  nature  as  to  lead 
them  into  new  difficulties  on  hearing  the  message  of 
the  Emmaus  disciples,  instead  of  strengthening  them 
in  their  belief.  Because,  as  yet  they  were  not  in 
possession  of  the  idea  of  a  glorified  body ;  and  hence 

*  [Lange  seems  to  have  in  his  eye  the  objection  of  Meyer 
(in  loc.)  to  the  genuineness  of  the  section,  dra-mi  from  the 
fact  that  the  word  Tropev'u  occurs  three  times  in  it. — Ed.] 


160 


THE  GOSPEL  ACCORDING  TO  MARK. 


they  thought  very  naturally,  that  if  the  Lord  had 
appeared  to  Simon  in  Jerusalem,  He  could  not  at  the 
same  time  have  appeared  unto  others  at  a  distance 
from  the  city.  Not  to  speak  of  this,  that  several  of 
the  Eleven  might  very  reasonably  have  thought : 
Why  should  He  reveal  Himself  to  these  two  at  Em- 
maus  earlier  than  to  us  at  Jerusalem  ? 


DOCTRINAL  AND  ETHICAL. 

1.  See  Matthew  and  the  parallels  in  Luke  and 
John:  also  the  foregoing  Note  on  ver.  13. 

2.  The  Easter-embassy  of  the  angelic  world  to 
the  human  world  has  been  replaced  by  the  message 
of  the  resurrection  passing  from  man  to  man,  at  first 
from  the  female  disciples  to  the  male  disciples,  then 
the  message  passing  between  individual  disciples  and 
the  disciple-band.  The  Risen  One  has  destroyed,  in 
His  resurrection,  the  bands  and  bolts  of  the  grave ; 
He  must  now  destroy,  likewise,  the  doubts,  the  weak 
faith,  the  unbelief  of  His  own,  in  order  with  them 
to  destroy  in  like  manner  the  unbelief  of  the  world. 
The  certainty  of  His  resurrection  presses  gradually 
forward ;  but  the  Church  comes  only  to  perfect  knowl- 
edge when  He  reveals  Himself  in  her  midst. 

3.  The  appearing  and  disappearing  of  Jesus  in 
the  circle  of  disciples  is  a  type  of  His  appearance  in, 
and  of  His  disappearance  from,  the  Church. 

HOMILETICAL  AND  PBACTICAL. 

See  Matthew,  and  the  parallel  passages  in  Luke 
and  John. — The  risen  Saviour  presents  Himself  to  be 
recognized  by  one  who  stood  especially  near  to  the 
kingdom  of  heaven  and  of  the  Unseen,  because  He 
has  freed  and  cleansed  her  heart  from  seven  devils. 
— Mary  Magdalene,  the  much-forgiven  sinner,  sent  as 
a  comforter  to  the  weeping  Peter,  to  the  sorrow- 
laden  and  mourning  disciples. — The  two  Maries,  who 
had  remained  with  Jesus  beside  His  grave,  late  into 
the  night  of  His  dying  day,  are  to  be  the  first  to  see 


Him  on  His  resurrection  mom. — The  distinction  made 
in  the  case  of  the  two  disciples  going  into  the  country : 
1.  Because  they,  like  Magdalene  and  Peter,  especially 
required  consolation  ;  2.  because  they  united  in 
going  before  the  Lord  as  two  messengers  and  witnes- 
ses unto  the  Church. — The  risen  Saviour  brings  His 
own  at  once  together  again. — Jesus  appearing  in 
another  and  new  form,  as  the  Prince  and  Pledge  of 
another,  new  world :  1.  In  the  form  of  one  who  had 
passed  through  death ;  2.  with  the  glorified  crucifix- 
ion-marks ;  3.  with  the  signs  of  the  new  life  (even  the 
Magdalene  did  not  at  once  recognize  Him). — The 
threefold  form  of  the  unbelief  which  departed  not, 
even  from  the  community  of  believers,  without  assist- 
ance :  1.  They  cannot  conceive  to  themselves  the 
mysterious  majesty  in  which  Christ  caused  an  angel 
to  represent  Him ;  2.  they  cannot  conceive  to  them- 
selves the  greatness  of  the  grace,  in  consequence  of 
which  He  appears  to  Mary  Magdalene  first ;  3.  they 
cannot  conceive  to  themselves  the  might  of  His  ex- 
altation, by  reason  of  which  He  appears  now  here, 
now  there. — Neither  the  angels,  nor  the  women,  nor 
the  two  Evangelists,  satisfy  their  faith  :  they  wish  to 
be  assured  of  His  actual  existence  by  His  own  ap- 
pearance.— Not  having  yielded  themselves  to  faith  in 
His  prediction,  they  find  it  difficult  to  believe  in  its 
fulfilment. 

Starke  : — As  the  woman  was  the  first  to  sin,  so 
hath  Christ,  after  finishing  salvation,  chosen  to  reveal 
Himself  to  a  woman  first. — The  most  despised  in  the 
opinion  of  the  world  are  often  the  most  precious  in 
the  eyes  of  God. — Quesnel  : — God  delights  in  bless- 
ing those  who  have  remained  faithful  to  Him  in  per- 
secution, and  have  not  been  ashamed  of  the  cross. — 
Christ  imparts  His  grace  according  to  the  need  for  it. 
Matt.  V.  4. — Jesus  ever,  even  upon  our  journeyings, 
with  us. 

Bratjne  : — The  inteUigence  brought  by  Mary  and 
the  women  concerning  the  resurrection  of  the  Sa- 
viour is  believed  neither  lightly  nor  superstitiously ; 
and  hence  we  see  that  their  behef,  and  their  testi- 
mony, is  the  more  firmly  founded,  and  the  more 
trustworthy. 


SECOND    SECTION. 

THE  RISEN  LORD  AS  VICTORIOUS  IN  THE  CHURCH,  DESTROYING  UNBELIEF,  PERFECT- 
ING FAITH,  AND  PREPARING  THE  CHURCH  TO  GO  FORTH  WITH  THE  GOSPEL 
MESSAGE. 

Chapter  XVI.  14-18. 

(Parallels :  Matt,  xxviii.  9-20 ;  Luke  xxiv.  36-49 ;  John  xs.  19-21,  25.) 

14  Afterward^  he  appeared  unto  the  eleven  as  they  sat  at  meat,  and  upbraided  them 
with  tlieir  unbehef  and  hardness  of  heart,  because  they  beheved  not  them  which  had 

15  seen  him  after  he  was  risen.**     And  he  said  unto  them,  Go  ye  into  all  the  world,  and 

1 6  preach  the  Gospel  to  every  creature.     He  that  believeth,  and  is  baptized,  shall  be  saved ; 
lY  but  he  that  believeth  not  shall  be  damned.     And  these  signs  shall  follow  them  that  be- 
lieve:  In  my  name  shall  they  cast  out  devils;  they  shall  speak  with  new  tongues; 

18  They  shall  take  up  serpents;  and  if  they  drink  any  deadly  thing,  it  shall  not  hurt  them; 
they  shall  lay  hands  on  the  sick,  and  they  shall  recover. 


>  Ver.  14. — C,  D.  add  Se  to  vinepov. 

*  Ver.  14.— 'Ek  vexpiav,  supported  by  A.,  C,  X.,  A.,  1,  33. 


CHAP.  XVI.  14-18. 


161 


3  Ver.  17.— The  omission  of  (coivats  by  C,  I/.,  A.  is  not  decisive  against  it. 

*  Ver.  18.— Codd.  C,  L.,  M.**,  X.,  A.,  the  Coptic,  Armenian,  ajid  Syriac  versions,  read  before  o^m,  koI  iv  rais  xepftV. 
But  it  is  probably  a  mere  explanatory  addition. 


EXEGETICAIi  AND  CEITICAL. 

See  the  parallel  passages  in  Mattheio  and  Luhe. 
— ^The  section  before  us  is  another  of  those  peculiar 
passages  which  are  so  characteristic  of  Mark.  The 
object  sought  in  it  is  to  show  the  fuU  persuasion  of 
the  Apostles  of  the  truth  of  the  resurrection, — the 
complete  subduing  of  their  hard-heartedness,  so 
often  brought  out  by  the  Evangehst  (ch.  vi.  52  ;  viii. 
17),  and  of  their  unbelief.  This  is  with  him  the  de- 
cisive point ;  and  hence  he  connects  all  further  in- 
formation with  the  manifestation  made  by  Christ  of 
Himself  in  the  midst  of  the  disciples  upon  the  even- 
ing of  the  first  day  after  the  resurrection.  In  the 
account  of  this  manifestation,  contained  in  ver.  14, 
he  agrees  with  Luke  aud  John.  But  while  Luke 
brings  prominently  forward  the  pains  Jesus  was  at 
to  free  His  disciples  from  all  fear,  through  convincing 
proofs  of  His  bodily  presence,  Mark  gives  prominence 
to  the  fact,  that  Christ  blamed  their  unbehef ;  and 
also  to  the  facts  of  the  completion  of  the  disciples' 
training,  of  their  deUverance  from  hard-heartedness, 
and  of  their  being  brought  at  last  to  a  full  belief. 
Luke's  account  is  not,  however,  wanting  in  the  points 
which  go  to  corroborate  the  Lord's  reprimand,  vers. 
38,  44,  and  especially  ver.  45.  John  relates  this 
i-evelation  of  Jesus  from  the  other  side, — from  the 
side  of  the  solemn  perfecting  of  the  disciples'  faith. 
Mark  then  brings  forward  in  this  connection,  ver. 
16,  the  apostoUc  commission,  w'nich  Matthew  rep- 
resents to  have  been  issued  on  the  mountain  in 
Galilee.  As  to  this  point,  we  have  only  to  remark, 
that  he  connects  the  anticipatory  re-installation  of 
the  Apostles  upon  the  first  Easter  evening,  of  which 
we  are  informed  by  Luke  and  John,  with  the  sending 
forth  of  the  Apostles  from  Galilee,  and  gives  to  the 
whole  the  solemn  expression  of  the  latter  commis- 
sion. In  doing  this,  he  selects  a  stronger  term  than 
Matthew,  "Preach  the  Gospel  to  every  creature;'''' 
this  is  the  phrase  corresponding  to  "  Disciple  all  na- 
tions." Mark  alone,  in  accordance  with  his  energetic 
character,  gives  the  alternative,  "  He  who  believeth 
and  is  baptized,"  etc. ;  and  he  combines  in  the  brief 
expression,  "and  is  baptized,"  both  the  words, 
"make  disciples  of,"  and  the  baptismal  formula  con- 
tained in  Matthew.  Very  strong,  and  pecuUar  to 
him,  is  the  promise  given  by  the  Lord  to  the  Apos- 
tles ;  and  it  is  a  grand  thought,  that  He  gives  it  to 
the  Apostles  for  all  who  believe,  vers.  17  and  18. 
It  is  the  full,  the  last  unfolding  of  tlie  charisma, 
which  the  Lord  (according  to  ch.  iii.  15;  Matt,  x.) 
has  imparted  to  the  Apostles ;  the  wonderful  proc- 
lamation through  them  of  the  forgiveness  of  sins, 
the  institution  of  absolution  recorded  by  Luke  and 
John,  and  also  the  promise  of  Jesus  given  by  Mat- 
thew, "  Lo,  I  am  with  you  alway." 

Ver.  14.  Afterward. — By  va-repov  we  are,  cer- 
tainly, not  to  understand,  lastly  ;  still  it  marks  here 
the  later,  the  personal  revelations  of  Christ  in  the  circle 
of  the  disciples,  which  succeeded  His  former  isolated 
manifestations,  and  which  estabhshed  the  fact  of 
His  resurrection.  The  confusions,  which  Meyer  dis- 
covers in  the  account  now  following,  rest  upon  criti- 
cal prejudices,  and  upon  the  absence  of  details  in 
the  narrative  of  the  Evangelist,  which  last  charac- 
teristic also  appears  in  the  final  chapter  of  Luke. — 
And  upbraided  them  with  their   unbelief. — 


'Upbraiding,  the  original  form  which  Christ's  contest 
took  with  the  weak  faith,  the  doubting,  and  feeble 
yielding  to  the  influences  of  the  evil  one.  {See  Leben 
Jesu,  ii.  1.  p.  295.)  And  these  are  the  causes  of 
Christ's  last  upbraiding  among  His  disciples. — And 
hardness  of  heart. — Comp.  ch.  viii.  17  seq. 

Ver.  15.  And  He  said  unto  them. — Thus  Mark, 
exactly  as  Luke  xxiv.  45,  passes  over  to  a  general 
conclusion. — Preach  the  Gospel  to  every  crea- 
ture ;  TracTTj  rij  KTtVei,  the  entire  creation. — We  find 
no  reason  to  limit,  with  De  Wette,  this  phrase  to  the 
conception,  "all  men"  ["literally,  all  creatures,  that 
is,  all  men,  as  also  the  Jews  use  ni^^a  :  "  Lightfoot, 
Wetstein].  Comp.  Rom.  viii.  21.  Because  the  mirac- 
ulous gifts  of  the  Christians,  here  mentioned,  point 
to  a  glorification  of  all  nature  through  the  Gospel. 
See  Isa.  xi.  Still  less  is  the  phrase  to  be  restricted, 
with  Lightfoot  and  others,  to  the  heathen,  who  were 
contemptuously  termed  by  the  Rabbins  ini"i~n  • 
for,  as  Meyer  remarks,  this  would  be  in  opposition 
to  vers.  16  and  20. 

Ver.  16.  He  that  believeth. — Expressed  from 
the  stand-point  of  Christ,  as  He  who  was  one  day  to 
return  in  the  capacity  of  the  world's  Saviour  and 
Judge,  for  the  purpose  of  giving  the  due  recom- 
pense. Baptism  is  not  named  along  with  faith  as 
in  itself  an  indispensable  matter,  but  as  the  natu- 
ral, certainly,  also,  necessary  consequence  of  faith; 
because  baptism  indicates  the  entering  of  the  believer 
into  the  communion  of  the  believing  Church.  There 
is  no  occasion  for  the  distinction  made  by  Meyer 
between  the  newly  converted  and  the  children  of 
Christians,  because  the  antithesis  runs,  6  5e  airtcTT-ncTas ; 
and  it  is  not  self-evident  that  baptism  was  not  dis- 
pensed to  such  children.  It  is  manifest  that  Jesus, 
according  to  Max'k,  has  made  the  damnation  depend 
upon  a  positive,  personal  disbeUef,  or  rejection  of 
the  Gospel.  But  the  Gospel  is  to  be  proclaimed  to 
every  creature,  without  exception.  In  this  we  have 
a  connection  opened  between  this  passage,  and  the 
passages  1  Pet.  iii.  19 ;  iv.  6.* 

Ver.  17.  Signs. — 27?/u«'"a  is  first  brought  forward, 
the  term  indicatmg  that  miracles  of  all  kinds  should 
accompany  them,  should  make  their  testimony  trust- 
worthy ;  but  these  signs  Christ  will  specify. — That 
believe  (that  have  behoved). — That  is,  who  have 
become  believers,  have  adopted  the  faith.  This 
promise  holds  good  not  merely  of  the  Apostles  and 
the  Seventy  (Kuinoel),  but  also  of  all  Christians, 
without  exception.  Meyer :  "  Finally,  Jesus  does  not 
mean  that  each  of  these  signs  should  manifest  itself 
with  each  believer,  but  this  miracle  with  one,  that 
with  another."  In  entire  Christendom,  however,  all 
of  them  ;  and,  apart  from  their  original,  miraculous 
form,  these  signs  were  always  to  be  more  and  more 
glorious  and  potent  in  their  action,  as  the  forces 
which  are  transforming  the  world. — Follow;  Trapa- 
Ko\ovdv(Tei. — Literally,  to  follow  in  company,  to  pro- 
ceed along  with.  See  the  expression,  Luke  i.  8. — 
In  My  name. — The  miraculous  power  by  which 
they  were  to  effect  all  the  succeeding  wonders.  To 
the  expulsion  of  demons  corresponds  speaking  with 
new  tongues,  and  to  the  taking  up  of  serpents  the 
drinking  of  anything  deadly ;  and,  finally,  to  the  lay- 
ing of  hands  upon  the  sick,  their  recovery.     The  first 

*  [These  passages,  however,  speak  only  of  human  crea- 
tures.— Ed.] 


162 


THE  GOSPEL  ACCORDING  TO  MARK. 


division  indicates,  negatively,  the  overthrow  and 
expulsion  of  ethical  evil  (the  casting  out  of  devils) ; 
positively,  the  new  form  taken  by  the  ethical  world 
in  the  life  of  believers  (speaking  with  new  tongues). 
The  second  division  indicates,  negatively,  the  destruc- 
tion of  what  is  physically  injurious,  and  its  transfor- 
mation into  what  is  beneficial  for  the  world  (to  take 
up  serpents) ;  positively,  the  overcoming  of  all  that 
is  physically  injurious,  through  the  strengthening  of 
the  life  of  Christians.  The  third  division  (laying 
hands  upon  the  sick)  indicates,  negatively,  the  re- 
moval of  all  ethico-pbysical  sufferings  from  others ; 
positively  (they  shall  recover),  the  return  of  the  per- 
fect, natural  feeling  of  health  to  those  who  beheve. 
These  six  members  represent  a  proclamation,  by 
means  of  facts,  of  that  Gospel  which  is  designed  for 
every  creature,  or  better,  for  the  whole  creation. — 
Cast  out  devils. — Employed  in  the  most  extensive 
sense,  and  with  the  deepest  meaning.  Purification 
of  the  new,  divine  world  from  all  evil  spirits. — 
Speak  Tvith  new  tongues. — This  statement  is  to 
be  restricted  neither  to  the  form  under  which  "the 
speaking  with  tongues  "  showed  itself  at  Pentecost, 
nor  to  the  more  general  form  of  the  Corinthian  gift 
of  tongues,  obtaining  commonly  among  the  new  con- 
verts of  the  apostolic  era  (Acts  x.  46 ;  xix.  6).  For 
the  statement  of  Christ  applies  to  Christians  gen- 
erally, and  to  all  time.  The  germ  of  this  promise, 
of  speaking  with  new  tongues,  lies  in  the  instructions 
to  the  Apostles,  ch.  xiii.  1 1 ;  comp.  Matt.  x.  The 
new  form  which  the  spiritual  world  assumes,  under  the 
teaching  of  the  Spirit,  is  here  revealed  by  means  of  a 
symbolic  expression ;  and  we  have  an  indication  of 
the  miraculous  development  of  that  world  when  the 
apostolic  gift  of  tongues  appeared.  Meyer  declares 
that  there  is  a  reference  in  this  passage  to  the  Apos- 
tles speaking  with  tongues  under  the  influence  of 
ecstasy  (a  state  as  entirely  different  from  the  Mon- 
tanist  conception,  as  the  free,  ethical  inspiration  is 
from  pathological  somnambulism) ;  that  tradition  has 
explained  this  "  speaking,"  with  reference  to  what 
occurred  at  Pentecost,  as  speaking  in  foreign  tongues, 
— the  fact  being  that  Mark,  influenced  by  traditions, 
conceived  of  the  matter  in  a  mythical  way,  and 
went  far  beyond  Luke's  idea.  But,  holding  such 
opinions,  Meyer  is  on  the  high  road  to  a  mythologi- 
cal explanation  of  the  passage,  and  only  obscures  a 
statement  which  is  to  be  received  as  an  exalted  ex- 
pression, symbolical  in  character,  but  in  meaning 
most  fully  accordant  with  the  Bible. 

Ver.  18.  Take  up  serpents. — By  atpeiv  may  be 
understood  destroy,  drive  forth  (Luther),  or  exter- 
minate (Theophylact).  This  explanation  would  give 
a  good  sense,  and  might  find  support  from  some 
other  passages  of  the  Scriptures  (Luke  x.  19):  never- 
theless, to  express  such  an  idea,  no  such  peculiar 
expression  would  have  been  selected  ;  and  moreover 
the  conception  we  obtain  thus  is  too  trifling,  for 
Hercules  had  already  proved  himself  able  to  exter- 
minate serpents.  The  word  may,  however,  have  an- 
other meaning ;  throw  mto  the  air  (and  so  mediately 
destroy  the  reptiles),  as  Paul  did  with  a  serpent 
(Acts  xxviii.  5).  But  to  express  this  idea,  the  term 
before  us  is  not  sufficiently  clear.  Or  it  may  signify, 
to  draw  forth  by  means  of  some  potent  conjuration  ; 
an  idea  that  savors  too  much  of  heathenish  magic 
arts.  Or,  finally,  it  may  mean,  to  set  up  on  a  pole, 
as  a  token  of  victory.  Commentators  have  hitherto 
passed  over  unnoticed  this  signification  of  alpiiv,  to 
lift  up,  or  elevate  as  a  c-qixeiov  or  signal  upon  some 
pole  or  staff,  and  yet  it  is  a  force  properly  belonguig 


to  the  verb ;  and  it  leads  our  thoughts  back  to  the 
lifting  up  of  the  brazen  serpent  in  the  wilderness  as 
a  symbol  of  victory.  The  expression  iuTavai  e'lri 
ffrjixeiov,  Num.  xxi.  9,  is  of  the  same  import  as  aCpeiv, 
for  which  John  employs  (ch.  iii.  14)  v<povv  for  a  par- 
ticular reason.  The  special  reference  of  that  brazen 
serpent  was  to  Christ,  who  was  elevated  upon  the 
cross  in  the  character  of  a  heretic  and  transgressor, 
rejected  by  the  old  world,  and  so  formed  a  type  of  the 
arch-enemy,  and  yet  was  made  by  God  Saviour  of,  and 
means  of  life  to,  all  that  looked  up  to  Him.  Still, 
the  more  general  reference  was  this,  that  the  deadly 
and  horrible  serpent  was  not  only  overcome,  but  that 
its  image  was  made  to  be  a  standard  of  victory. 
And  this  is  accordingly  a  type  which  has  been  ful- 
filled to  the  fullest  extent  in  Christianity :  serpents 
are  not  simply  overcome,  destroyed ;  they  are  lifted 
up  on  high  as  ensigns  of  victory,  with  healing  effi- 
cacy. What  was  in  itself  injurious  has  been  service- 
able to  the  interests  of  God's  kingdom,  as  we  find 
represented  in  the  Gothic  cathedrals.  And  this  oc- 
curs not  merely  in  a  typical  manner,  but  with  actual 
serpents, — of  course  according  to  their  symbolic  sig- 
nification. The  fact  that  Christ  only  I'cpresented  a 
serpent  (that  is,  represented  a  deceiver  and  destroyer 
of  the  people  dying  on  the  cross,  by  whom,  the  world 
was  delivered  from  ruin),  does  not  prevent  our 
adopting  the  more  general  explanation,  according  to 
which  actual  serpents,  the  signs  of  death  in  the 
world,  are  changed  into  signs  of  life.  Meyer,  in  his 
remarks  on  this  passage,  far  surpasses  De  Wette, 
when  the  latter  says,  "  If  Mark  had  before  his  mind 
the  serpent-charmers  so  common  in  the  East  (Mich. 
Ifos.  liecht,  §  255),  the  account  is  apocryphal." 
Meyer  puts  this  view  aside  with  the  one  hand,  and 
with  the  other  takes  it  back  again,  with  many  addi- 
tions. This  conversion  of  the  symboUsm  of  the 
Bible  into  obscure,  mythical  allusions  is  now  alto- 
gether antiquated.  [The  simplest  explanation  is  the 
most  rational.  The  "  taking  up  of  serpents  "  is  im- 
mediately connected  with  the  "  drinking  of  any 
deadly  thing,"  and  denotes  that  their  hves  would  be 
preserved  by  the  miraculous  power  of  God,  whenever 
the  exertion  of  such  power  was  needed.  The  exten- 
sion of  the  statement  to  believers  generally,  in  every 
age  of  the  church,  is  not  warranted  by  anything  in 
the  text,  and  introduces  confusion.  This  was  a 
promise  to  the  Apostles,  and  the  apostolic  age. — Ed.] 
— And  if  they  drink  any  deadly  thing. — This 
expresses  symbolically  the  restoration  of  life  to  such 
a  degree  as  to  be  actually  inviolable.  De  Wette 
thinks  that  the  apocryphal  story  of  John  having, 
without  injury,  drunk  a  poisoned  cup,  and  the  similar 
story  regarding  Barnabas,  related  by  Eusebius,  Hist. 
Eccl.  iii.  39,  gave  origin  to  this  passage.  Meyer  has 
good  reasons  for  opposing  this  view ;  but  he  is  some- 
what inconsistent,  since  he  considers  this  section  to 
be  an  apocryphal  addition.  The  remark  has  more 
force,  that  the  custom  of  condemning  a  criminal  to 
drink  a  cup  of  poison  suggested  the  idea.  And 
why  should  this  custom  not  have  occurred  to  Christ  ? 
yea,  why  may  He  not  have  thought  of  the  condem- 
nation of  Socrates,  and  then  have  declared,  "  The 
poisoned  cup  shall  not  harm  My  people ; "  pri- 
marily, of  course,  in  a  symbolic  sense  (just  as  the 
cup  of  hemlock  hurt  not  the  soul  of  Socrates)  ?  But 
also  in  a  typical  sense  the  life  of  believers  should 
grow  more  and  more  able  to  overcome  all  injurious 
influences,  and  often  literally  to  overcome  these  in- 
fluences in  a  miraculous  manner.  The  passage  Matt. 
XX.  23  is  the  most  general,  the  passage  Matt.  xxvi. 


OHAP.  XVI.  14-18. 


163 


39  the  most  special,  Christological  conception  of  the 
similar  thought  in  a  symbolic  form. — Sick. — Mirac- 
ulous cures.  Also  a  sj'mljolical  expressiou  of  the 
removal  of  sickness.  —  They  shall  recover.  — 
Guided  by  the  two  preceding  parallels,  we  consider 
this  last  sentence  to  refer  to  behevers  themselves. 
They  are,  on  their  side,  to  enjoy  perfect  well-being. 


DOCTEINAI.  AND  ETHICAL. 

1.  Comp.  the  parallel  passages  in  Matthew,  in 
Luke,  and  John. 

2.  By  the  first  appearance  of  Jesus  in  the  full  as- 
sembly of  the  disciples,  on  the  first  evening  after  the 
resurrection,  the  certainty  of  His  having  risen  is 
decided  for  the  Church,  and  so  mediately  for  the 
world.  This  first  revelation  of  the  risen  Christ 
stands  opposed  to  the  last  rising  of  the  unbehef  of 
the  disciples.  They  have  sinned,  in  respect  to  His 
resurrection,  through  unbelief;  and  hence  His  ap- 
pearing is  accompanied  with  an  upbraiding  of  their 
want  of  faith,  which  wakens  shame  in  them.  The 
last  remnant  of  unbehef  is  now  actually  driven  forth 
by  rebukes  with  this  departing  unbelief,  the  hard- 
heartedness  disappears,  tlie  spiritual  life  of  the  dis- 
ciples becomes  free  and  active ;  they  can  now  yield 
themselves  up  to  the  perfect  revelation  of  His  glory, 
and  all  succeeding  revelations  of  that  glory,  with  full 
confidence,  and  with  an  ever-growing  soul-life.  This 
upbraiding  of  the  unbelief,  which  passes  over  into  a 
blessing,  marks  the  perfected  triumph  of  the  Lion 
of  the  tribe  of  Judah,  and  so  gives  the  concluding 
thought  of  Mark,  through  whose  entire  Gospel  the 
contest  of  Christ  against  the  unbelief  and  hardness 
of  heart  of  His  disciples  is  found  running  as  the 
fundamental  thought.  Least  of  all  could  the  Gospel 
by  Mark  conclude,  as  a  Gospel  of  fear,  with  the  little 
faith  of  the  disciples.  In  the  belief,  however,  of 
Christ's  absolute  glory  through  His  victory,  the 
spii'itual  glory  of  the  Church  is  also  declared.  Ac- 
cording to  the  Gospel  of  Peter,  the  Church  of  Christ 
must  go  on  from  one  degree  of  faith  to  another,  till 
it  attains  unto  perfection.  It  cannot,  like  the  Ro- 
mish phantom  of  Peter,  remain  amazed  for  ever  upon 
the  first  step  of  faith ;  it  must  advance  with  the  al- 
mighty administration  of  Christ,  must  grow  and 
work  in  the  fulness  of  spiritual  life,  till  the''Gospel 
be  preached  to  every  creature. 

3.  The  Gospel  to  every  creature. — Out  of  the 
demon-polluted,  the  enslaved,  the  fear-ruled  world, 
shall  arise  an  evangelized,  freed,  glorified  world  of 
faith,  of  peace,  of  life.  The  glorification  of  the 
world  through  the  Gospel  is  an  idea  and  a  promise 
which  runs  through  the  whole  of  Holy  Writ  (Dent, 
xxviii. ;  Song  of  Sol.;  Isa.  xi. ;  ch.  Ixv.  17;  Rom. 
viii. ;  Rev.  ii.  1):  and  Christ  here  makes  this  promise 
to  take  the  form  of  an  institution.  What  His  resur- 
rection is  in  fact, — a  proclamation  of  the  Gospel  to 
every  creature :  this  the  apostolic  preaching  is  to 
make  known  to  the  world,  to  bring  about,  and  to 
seal  by  the  sacraments.  And  every  true,  living, 
earnest  preaching  of  the  word  is  consequently  a  proc- 
lamation of  that  Gospel,  the  aim  of  which  is  to 
free  aU  creatures  from  their  subjection  to  vanity,  a 
power  conducing  to  that  regeneration  which  the  great 
palingenesis  is  to  bring  about,  and  which  shall  ap- 
pear along  with  the  world's  end.  This  thought  of 
the  great  regeneration  of  the  world  rests  altogether 
upon  views  peculiar  to  Peter:  Acts  ii.  20;  iii.  20,  21 ; 
2  Pet.  i.  4;  ch.  ui.  13. 


4.  He  that  helieveth. — With  the  Gospel,  accord- 
ingly, begins  the  great  crisis,  the  separation,  which 
comes  to  view  at  the  end  of  the  world.  See  John 
iii.  19,  36.  Belief  and  unb^ief  form  the  grand  dis- 
tinction in  the  new  history  of  the  world ;  and  they 
are  operating  to  bring  to  its  completion  the  separa- 
tion of  the  eternal,  divine  world  from  the  territory 
of  death  and  of  the  devils'  torment ;  and  they  will 
continue  to  act  thus  until  judgment  begins.  That 
the  believer,  as  such,  is  at  once  baptized,  that  is, 
enters  under  the  sacramental  seal  of  his  faith  into 
the  communion  of  the  believing  Church,  is  a  self- 
evident  presupposition;  therefore,  whoso  believeth 
and  is  baptized.  The  promise  of  salvation,  of  dehver- 
ance,  is  not  annexed  to  baptism  in  itself,  but  to 
the  faith  which  receives  its  completion  in  baptism. 
Hence,  on  the  other  hand,  want  of  baptism  is  not 
followed  by  damnation,  but  the  want  of  faith,  which 
may  undoubtedly  evidence  itself,  even  though  bap- 
tism be  lacking. 

5.  Upon  the  doctrine  of  baptism,  consult  the 
dogmatic  systems. 

6.  The  accompanying  miracles. — The  new  birth 
of  creation  is  completed  in  three  stages :  1.  The 
personal  stage,  preaching  the  Gospel :  2.  the  social 
stage,  the  sacrament;  3.  the  cosmical  stage,  the 
cures,  as  they  enter  into  the  natural  life,  and  lead  it 
on  to  its  transformation,  by  working  on  the  one  hand 
to  purify,  on  the  other  to  hberate.  Compare  the 
preceding  observations  on  the  single  miracles.  Heub- 
ner :  "  Promise  of  miraculous  powers.  How  far  does 
it  extend  ?  Many  commentators  maintain  that  it 
extends  to  all  time,  and  in  a  very  wide  sense;  e.g., 
Grotius.  He  says,  we  are  to  blame  that  the  x"/"'<^- 
tiara  have  ceased  (so  also  Lavater,  Hess).  But  ha\e, 
then,  the  later  Christians, — e.  g.,  from  the  third  cen- 
tury down,  the  most  spiritual  of  the  Christian  Fathers, 
the  Reformers, — had  no  faith,  because  they  wrought 
no  miracles  ?  Augustine  says :  The  miraculous  gifts 
continued  so  long  as  they  were  needed,  uutil  firm 
ground  was  laid  for  the  Church  to  rest  upon ;  they 
could  be  dispensed  with,  when  the  Church  became 
firmly  estabhshed  (comp.  De  Civ.  Dei.  x.  Y)."  Ac- 
cording to  Mark,  however,  this  promise  is  given  in 
as  universal  a  form  as  the  sending  of  the  Gospel  into 
all  lands,  for  all  times.  The  elder  theology  was 
wanting  in  the  defined  conception  of  the  Church  as 
an  organic  whole ;  otherwise,  it  would  have  seen  that 
the  miraculous  signs  continue,  though  the  forms  are 
not  the  same, — least  of  all,  do  the  forms  at  the  begin- 
ning correspond  with  those  to  obtain  at  the  last  end. 

7.  The  festival  of  the  Ascension. — It  was  from 
the  first,  undoubtedly,  celebrated  within  the  great 
Quinquagesima  period,  between  Easter  and  Pente- 
cost. After  the  fourth  century,  it  assumed  the  fonn 
of  a  special  festival,  and  was  celebrated  when  the 
fifty  days  began  to  end. 


HOMILETICAI,  AUD  PRACTICAL. 

See  Matthew,  and  the  parallel  passages  in  Luke 
and  John. — This  section,  vers.  14-18.  Not  until  after 
the  personal  appearance  and  presence  of  Christ  in 
the  Church,  did  the  belief  of  the  Church  m  the 
resurrection  become  perfect :  1.  The  personal  revela- 
tion as  opposed  to  the  earlier,  preparatory  revela- 
tions ;  2.  the  belief  in  the  resurrection  as  opposed  to 
those  degrees  of  faith,  at  which  the  hardness  of 
heart  remained  stationary. — With  the  personal  an- 
nouncement of  Christ  in  the  Church  comes  the  Spirit 


164 


THE   GOSPEL  ACCORDING  TO   MARK. 


and  spiritual  life,  in  which  all  hardness  of  heart 
ceases. — The  last  upbraiding  of  Christ  in  the  circle 
of  His  disciples  changes  into  a  blessing. — Lo,  the 
Lion  of  the  tribe  of  Jydah  had  prevailed  ! — The  last 
death-cry  of  the  Lord  upon  the  cross,  and  His  first 
life-word  in  the  Church,  in  their  great  and  ceaseless  effi- 
cacy.— The  Easter-period,  the  great  turning-point  at 
which  the  Church  of  the  disciples  became  the  Church 
of  the  Apostles.  —  The  Lord's  upbraidLug  in  the 
Church ;  or,  the  seven  thunders  which  from  time  to 
time  resound  in  her  (Rev.  x.):  voices  of  reformers, 
which  affright  the  demons,  and  predict  new  summer- 
seasons. — The  expulsion  of  unbelief  from  the  hearts 
of  the  disciples  is  succeeded  by  their  being  sent  into 
all  the  world. — The  Gospel  of  faith  :  1.  From  the  faith ; 
2.  in  the  faith;  3.  for  the  faith. — The  Gospel  in  its 
unlimited  appointment:  1.  To  the  end  of  the  world — 
all  creatures  ;  2.  to  the  end  of  all  time — blessed  or 
damned;  3.  appointed  to  work  till  all  unperfeetion 
in  the  kingdom  of  God  is  ended  [the  miracles]. — 
The  Gospel  in  its  threefold  attestation :  1.  By  itself; 
2.  by  the  sacrament ;  3.  by  miracles. — The  miracles 
which  accompany  the  Gospel :  1.  In  the  world  of 
spirit :  a.  the  evil  spirits  expelled ;  b.  the  good 
spirits  praise  the  Lord  [new  tongues].  2.  In  the 
external  world  of  nature :  injurious  things  overcome, 
the  evil  in  life  made  serviceable,  life  triumphing  over 
death.  3.  In  the  personal  life,  as  soul  and  body: 
diseases  removed,  the  restored  rejoicing  in  a  new 
existence. — Chi-istianity  remains  a  continuous  miracle 
of  curing  and  of  fife  till  the  new,  great  signs  of  the 
world's  glorification.  —  The  Zenson  for  Ascension 
Sunday,  vei-s.  14-20.  See  the  following  section. — 
The  ascended  and  glorified  Christ,  in  His  perfect  vic- 
tory over  the  world's  unbelief :  1.  In  the  Church  [vers. 
I'l,  15];  2.  by  the  Church  [vers.  16-18];  3.  above 
and  along  with  the  Church  [vers.  19,  20]. — The  ex- 
altation of  Christ,  how  it  was  unfolded  in  the  resur- 
rection and  ascension  of  the  Lord:  1.  The  resurrec- 
tion, the  beginnmg  of  His  ascension ;  2.  His  ascension, 
the  completion  of  His  resurrection. — The  last  retreat 
of  the  Lord  into  concealment  the  ground  of  His  vic- 
torious advance  into,  and  progress  through,  the  en- 
tire world:  1.  He  retires  from  view,  in  order  to 
advance  again  into  the  light  as  the  risen  Lord ; 
2.  He  retires  to  heaven,  in  order  to  advance  again 
as  He  who  had  been  raised  to  the  glory  of  heaven. 
—  Preaching  faith  is  an  upbraiding  of  unbelief 
to  the  end  of  the  world. — The  upbraiding  of  un- 
belief in  the  Church  and  the  world,  the  sweetest 
message  of  highest  love  and  grace.  —  The  Lord's 
glorious  upbraiding:  1.  Glorious  in  the  storm  and 
the  thunder-peal ;  2.  glorious  in  the  law  ;  3.  still  more 
glorious  in  the  Gospel.  Or,  1.  Fearful  only  to  devils, 
opposed  only  to  them ;  2.  to  all  susceptible,  pious 
hearts  a  greeting  of  peace. — Whosoever  caimot  re- 
buke in  the  spirit  of  Christ,  can  expel  no  demons. 

Starke  : — Bibl.  Wirt. : — We  must  willingly  and 
i:>leasantly  receive  even  the  denunciatory  statements 
of  God's  word.  They  proceed  from  the  purest  love, 
to  effect  our  salvation. — Luther  : — The  words  of 
Christ  are  words  of  majesty ;  for  that  may  well  be 
termed  majesty,  by  virtue  of  which  these  poor  beg- 
gars are  commanded  to  go  forth  and  preach  this  new 
truth,  not  in  one  city  or  country,  but  in  all  the  world, 
in  every  principaUty  and  kingdom,  and  to  open  their 
mouths  freely  and  confidently  before  all  creatures, 
so  that  all  the  human  race  may  hear  this  preaching. 
This  was  most  assuredly  stretching  the  arm  far  out, 
grasping  on  all  sides,  and  lading  itself  with  a  great 
burden.     This  is  a  command  so  strong  and  powerful. 


that  no  injunction  of  earth  has  surpassed  it. — Those 
alone  can  preach  repentance  who  have  repented,  and 
are  truly  humble. — JVova  Bib/.  Tub. : — Lo,  Jesus  has 
instituted  the  ministerial  office  for  the  benefit  of  all 
the  world.  The  portals  of  grace  stand  open  to  all : 
oh!  let  us  enter,  and  not  delay  ! — Osiander: — God 
will  exclude  no  one  from  eternal  blessedness,  who 
does  not  exclude  himself  through  unbelief. — Faith  is 
enjoined  upon  all,  but  given  only  to  those  who  do 
not  obstinately  oppose  themselves.  —  Nova  Bibl. 
Tub. : — Mark  well,  my  soul,  how  blessed  thou  mayest 
be,  and  escape  damnation  !  One  way  alone  leads  to 
heaven,  faith ;  one  way  alone  to  hell,  unbelief. — Un- 
belief is  the  sole  ground  of  damnation. 

Gerlach  : — Although  no  man  can  be  saved  ex- 
cept through  Christ,  nevertheless  Christ  declares  him 
alone  damned  who  has  refused  the  salvation  offered 
to  him. — All  miracles  which  accompany  the  procla- 
mation of  tlie  divine  word  are  signs:  they  point  to 
that  iutei'nal  wonder  of  salvation  and  the  new  birth 
which  the  word  effects,  and  only  in  so  far  have  they 
value. — Lisco  : — He  who  is  ashamed  of  such  a  con- 
fession of  Christ  [baptism]  should  think  of  Matt.  x. 
32,  33. — In  the  name  of  Jesus,  in  faith  upon  Him, 
empowered  by  His  might,  for  the  furtherance  of  His 
ends,  were  these  signs  to  be  wrought. 

Braune  ; — From  Rieger :  "  Wonder  not,  although 
in  thine  own  case  faith  is  a  constant  overcoming  of 
unbelief." — Brieger  :  —  The  command  of  Christ 
["Go  ye,"  etc.]  given  to  the  Church,  which  came 
into  prominence  at  Pentecost. — The  Gospel  is  for  all. 
— The  state  of  a  Church  may  be  seen  in  what  it  does 
for  missions. — After  the  signs  which  accompanied 
belief  have  ceased,  the  ascension  of  the  Son  of  God 
can  be  evidenced  only  in  that  which  manifests  itself 
as  the  life  of  faith  [and  this  is  the  sign  of  the  re- 
generation of  the  world ;  a  sign,  no  doubt,  manifest- 
ing itse.f  ever  under  new  forms,  while  the  divine 
power  remains  ever  the  same]. 

The  Lesson.  Heubker  (compare,  in  addition, 
Luther's  explanation.  Works  ix.  2546-274'7): — Un- 
belief is  blameworthy,  is  dependent  upon  the  heart, 
upon  being  willing  or  not  willing.  Were  it  other- 
wise, Christ  could  -not  rebuke.  —  The  world  is  the 
theatre  for  the  display  of  the  Gospel. — Christianity 
is  a  matter  for  humanity. — It  is  a  duty  continually 
to  spread  the  Gospel. — We  must  profess  the  faith  we 
have  in  our  hearts  (baptism). — Faith  is  necessary  for 
all  without  exception,  would  ihey  be  saved.  To  dis- 
believe is  very  different  from  not  knowing  the  Gospel 
(unbehef  and  ignorance  are  two  essentially  distinct 
ideas) :  unbelief  is  rejecting  an  offered,  an  understood 
Gospel,  which  has  to  some  degree  influenced  one. 
Unbehef  is  chargeable,  when  it  is  a  positive,  deter- 
mined rejection.  The  heathen  cannot  be  charged 
with  (deliberate)  unbelief.  —  The  revelation  of  the 
glory  of  Jesus  in  the  moment  of  His  parting  from 
His  disciples. — The  departure  of  Jesus  from  the 
earth:  1.  The  description  itself ;  2.  how  edifying  for 
us. — The  power  of  faith  in  the  heavenly  majesty  of 
Jesus. 

Schleiermacher  {Predigten,  Bd.  ii.,  1834,  p. 
204) :  The  close  of  our  Lord's  appearance  upon  earth 
compared  with  its  beginning.  —  Gruneisen  {Fred. 
1842,  p.  280): — Upon  the  blessing  of  the  exalted 
Redeemer. —  Heidenreich: — The  ascension  of  the 
Lord,  contemplated  from  the  stand-point  of  faith. — 
Illgen  : — Ilow  heaven  appears  to  us  in  the  light  of 
Christ's  ascension :  1.  As  our  eternal  fatherland ;  2. 
as  the  land  of  our  spiritual  perfection ;  3.  as  the 
place  of  our  highest  blessedness. — Von  Kalm  : — Let 


CHAP.  XVI.  19,  20. 


165 


the  entrance  of  Jesus  into  glory  strengthen  us  during 
the  period  of  probation;  let  it  strengthen,  1.  Our 
faith  in  heaven ;  2.  our  longing  for  heaven ;  3.  our 
striving  to  attain  heaven. — Uhle  : — What  Christ  in 
His  exaltation  is  to  men  upon  the  earth. — Rambach  : 
— If  we  look  into  the  hearts  of  the  disciples  of  Jesus, 
upon  His  exaltation  to  heaven,  we  see  the  deepest 
reverence  for  His  divine  majesty,  Uving  faith  in  His 
promises,  heart-longings  after  the  better  world,  joy- 
ous zeal  to  fulfil  His  commission,  courage  undaunted 
by  consequences. — Reinhard  : — The  connection  be- 
tween true  Christians  and  the  Church  above. — Ram- 
bach:— Seek  the  things  above. — The  ascension  of 
Jesus  in  its  power  to  elevate  the  heart. — Reinhaed  : 
— Our  unbroken  communion  with  the  perfected  of 
our  race. — Kdmmich  : — Our  Lord's  ascension  shows 
us  the  way  to  heaven. — Hossbuch  : — Our  Lord's  as- 
cension is  the  real  completion  of  His  work  on  earth. 
— Herberger: — The  ascension,  the  last  miracle; 
with  it  the  Lord  closed  His  visible  sojourn  on  earth  : 


a  blessed  termination  of  Christ's  entire  journey,  as 
St.  Bernard  says. — Kapfp  : — The  ascension  of  Jesus 
shows  us  heaven  now  standing  open. — Dietz  : — The 
ascension  of  Jesus  contemplated  as  His  entrance 
upon  government  as  the  King  of  God's  earthly  king- 
dom.—  Harless  :  —  The  Gospel  being  preached  to 
every  creature  is  the  best  testimony  of  Christ  being 
raised  to  the  right  hand  of  God. — Bengel  : — ^^Vith 
the  ascension,  the  kingdom  begins  to  extend  on  all 
sides. — Genzen: — The  Lord  ever  continues  to  bless 
His  Church. —  Ahlfeld  : —  The  last  expression  of 
the  will  of  our  Lord  Jesus  Christ. — Kem  : — Not  till 
His  ascension  did  He  become  properly  our  Saviour 
[i.  e.,  the  most  remote  distance  becomes  the  most 
immediate  contiguity].  —  Floret  :  —  The  disciples' 
pain  and  consolation  in  the  departure  of  the  Lord. — 
BuRK : — Consider  how  Jesus,  by  His  ascension,  has 
opened  all  that  formerly  was  closed :  1.  The  human 
heart  to  faith  ;  2.  the  whole  earth  to  the  Gospel ;  3. 
heaven  for  all  to  enter  who  believe  on  Him. 


THIRD    SECTION. 

THE  RISEN  SAVIOUR  IN   HIS  ASCENSION,  AS  CONQUEROR  WITH  THE  CHURCH,  GIVING 
POWER  TO   THE   MESSAGE   OF  SALVATION   THROUGHOUT   THE   ENTIRE  EARTH. 

OnAPTEE  XVI.  19,  20. 

(Parallels :  Luke  xxiv.  50-53 ;  Acts  i.  4-12.) 

19  So  then,  after  the  Lord^  had  spoken  unto  them,  he  was  received  up  into  heaven,  and 

20  sat  on  the  right  hand  of  God.     And  they  went  forth,  and  preached  everywhere,  the 
Lord  working  with  them,  and  confirming  the  word  with  signs  following.     Amen. 


1  Ver.  19.— After  Kvpios  stands  'It)o-o5s  in  Codd.  C,  K.,  L.,  A.    Laolimann  adopts  this  reading, 
rally :  "  The  Lord  Jesus,  after  he  had  spoken  thus  unto  them,  was  raised,"  &o.—  Trs.") 


(Lange  renders  lite- 


EXEGETICAX  AJSTD   CRITICAL. 
t 

Comp.  the  parallels  in  Luke  and  Acts ;  also  the 
comments  upon  the  conclusion  of  Matthew. — Mark's 
account  of  the  ascension  possesses  a  noble  simplicity ; 
and  so  conveys  to  the  mind  a  comprehensive  idea  of 
Christ's  majesty  and  rule,  which  consists  most  fully 
with  the  character  of  this  Gospel.  The  ascension, 
described  accurately  by  Luke,  is  here  briefly  sketch- 
ed :  the  exaltation  of  Christ  in  the  words,  "  and  sat 
on  the  right  hand  of  God,"  implies  the  supreme  rule 
of  Christ,  as  related  by  Matthew ;  while  the  last 
verse  is  analogous  to  the  end  of  the  Gospel  by  John, 
and  expresses  in  a  word  the  essence  of  all  contained 
in  the  Acts. 

Ver.  19.  The  Lord  Jesus. — Term  of  reve- 
rence.— After  He  had  spoken. — Augustine  and 
the  majority  of  commentators  understand  this  to 
refer  to  the  forty  days ;  but  Meyer  will  not  concede 
this.  According  to  him,  this  account  and  the  lapse 
of  forty  days  are  quite  irreconcilaljle.  It  is  only 
when  the  Gospels  are  treated  as  mere  chronicles,  in 
which  an  exact  sequence  of  all  events  in  time  is  ex- 
pected, that  it  becomes  impossible  to  reconcile  them 
with  each  other. 

He  was  received  up. — Taken  up.  Meyer 
properly  combats  the  representation  given  by  Strauss 
and  Bauer,  that  Christ  ascended  to  heaven  from  the 
room  where  they  had  supped.     Yet,  if  we  must  not 


interpret  this  passage  literally  regarding  the  place, 
Meyer  has  as  little  right  to  insist  upon  a  literal  view 
as  to  the  time.  The  account  of  the  ascension  is  in 
every  point  to  be  supplemented  by  that  of  Luke, 
with  whom  Mark  stands  in  no  contradiction. — And 
sat  on  the  right  hand  of  God. — An  account,  rest- 
ing partly  upon  the  direct  vision  of  the  disciples 
(Acts  i.  19),  partly  upon  a  revelation  (Acts  i.  11), 
partly  upon  the  words  of  Christ  (John  xiv.  3),  and 
upon  the  lively  inference  of  faith,  especially  from  the 
events  occurring  at  Pentecost,  Acts  ii.  33.  The  fact 
is  itself,  on  the  one  hand,  local — that  is,  the  being 
seated  upon  that  throne  of  glory  where  the  self-reve- 
lations of  God  take  place,  aud  in  the  midst  of  that 
majesty  whence  the  manifestations  of  His  power  pro- 
ceed; aud,  upon  the  other  hand,  is  symboUc  of 
Christ's  royal  dominion,  Phil.  ii.  10. 

Ver.  20.  Everywhere. — As  it  is  probable  the 
Evangelist  wrote  in  Rome,  and  had  been  in  Babylon, 
he  knew  that  the  Gospel  was  extending  over  the 
earth. — The  Lord  working  with  them. — See 
Matthew,  close;  Eph.  i.  19.— With  signs  follow- 
ing.— The  previously-promised  powers  to  work  these 
signs  have  been  conferred;  the  miracles  have  ap- 
peared in  striking  forms,  and  conveying  their  sym- 
bolic import  in  their  more  general  working.  We  see 
here  the  Gospel's  absolute  power  to  conquer  in  the 
might  of  the  Lord.  From  this  we  perceive  how  close 
the  connection  between  the  closing  of  this  Gospel 
aud  its  beginning,  and  its  every  statement.     Each 


166 


THE   GOSPEL  ACCORDING  TO   MARK. 


Evangelist  concludes  in  a  manner  peculiar  to  him- 
self, but  with  each  the  common  topic  is  the  glory 
and  the  kingly  rule  of  Christ.  The  view  peculiar  to 
Mark  is  the  forthputting  of  Christ's  power  by  His 
servants  on  earth,  to  free  the  world  and  remove  all 
demoniacal  powers  by  which  the  earth  was  polluted. 


DOCTEINAX  AISTD  ETHICAL.      < 

1.  /Seethe  conclusion  of  Maftheto  a.nd  the  paral- 
lels in  Zuke. — We  find  the  explanation  of  the  cir- 
cumstance, that  Mark  has  combined  the  ascension  in 
Ills  Gospel  narrative,  in  the  fundamental  principle  of 
his  Gospel,  viz. :  Christ,  the  omnipotent  conqueror 
bursting  through  all  barriers,  the  Lion  in  His  retreat 
and  advance.  On  this  principle  he  was  led  to  briefly 
mention  the  last  withdrawal  of  Christ,  the  ascension ; 
but  then,  only  as  the  basis  for  the  last  forthcoming 
of  Christ  in  His  people,  in  their  preaching  of  the 
Gospel  and  their  working  of  signs  in  all  places. 
Matthew  presents  Christ  as  a  spiritual,  invisible, 
theocratic  King,  beneath  whose  jurisdiction  the  pres- 
ent and  the  i'uture  worlds  both  he,  and  whose  ad- 
ministration over  His  people  is  in  'this  present  world 
universal,  and  of  a  specially  spiritual  character.  By 
John,  the  universality  and  the  present  manifestation 
of  Christ's  glory  are  still  more  strongly  emphasized. 
The  typal  form  of  this  administration  of  Jesus  is  to 
be  seen  in  the  activity  of  a  John  and  a  Peter ;  that 
is,  in  contemplation  and  profound  meditation  com- 
bined with  earnest  labor  and  constancy  in  faith. 
Respecting  Christ  Himself,  it  is  only  hinted  by  John 
that  He  goes  and  comes  again.  According  to  Mark 
and  Luke,  Christ  is  with  equal  distinctness  charac- 
terized as  King  of  both  worlds ;  but  He  works  indi- 
vidually and  personally  from  the  other  world  out- 
wards :  and  hence  both  these  Evangelists  present  the 
ascension  as  a  link,  connecting  Christ's  life  on  earth 
with  His  work  in  and  from  heaven.  In  addition  to 
this,  however,  Mark,  like  Peter,  makes  the  rule  of 
the  exalted  Christ  in  and  with  His  people  to  prevail, 
because  it  is  a  work  of  the  exalted  Jesus  which  suc- 
cess will  certainly  crown;  while  Luke,  with  Paul, 
makes  this  prevalence  result  from  the  exalted  state 
of  the  working  Jesus. 

2.  When  we  estimate  the  resurrection  properly, 
and  consider  that  it  was  not  the  return  of  Jesus  to 
His  old,  His  first  life,  but  His  exaltation  to  His  sec- 
ond. His  new  life,  we  see  at  once  that  the  ascension 
must  be  joined  to  the  resurrection  as  its  necessary 
consequence.  Christ's  last  departure  from  His  dis- 
ciples must  have  therefore,  in  any  case,  been  termed 
His  ascension;  nevertheless,  it  consisted  with  His 
glory,  that  His  return  home  should  be  an  imposing 
and  sublime  ascension. 

3.  The  doubts  of  critical  writers  as  to  the  history 
of  the  ascension  rest  upon  a  mistake,  often  alluded 
to,  regarding  the  nature  of  the  Gospels,  which  are 
held  to  be  memorabiha  collected  from  various 
sources,  instead  of  being  received  as  individual, 
gi-aphic  life-pictures  and  views,  organic  in  form,  and 
Christological  in  character.  The  doubts  of  writers 
upon  dogmatics  are  to  be  connected  with  their  doubts 
regarding  the  resurrection  itself,  the  divme  dignity 
of  Christ,  the  eternal  continuance  of  personality,  and 
the  reality  of  a  future  state  in  heaven.  In  each  of 
these  two  points  the  Apostles  agree,  as  witnesses  of 
the  ascension,  in  their  testimony  with  one  an- 
other. 

4.  The  theologians  of  the  Lutheran  school  have 


thrown  as  much  obscurity  around  the  historical 
ascension,  as  those  of  the  Refoimed  school  around 
Christ's  descent  into  hell  (the  Heidelberg  Catechism). 
The  Reformed  Church  has  gone  too  far  in  its  teach- 
ing regarding  the  glorified  Christ's  spiritual,  omni- 
present working ;  and  the  Lutheran,  in  its  views  upon 
the  distinct  locahzation  and  extension  of  Christ,  now 
exalted.  (Luther  upon  the  Supper.)  But  the  descent 
into  hell  and  ascent  to  heaven  must  not  be  separat- 
ed ;  and  the  localization  of  the  exalted  Redeemer  in 
heaven  must  be  held,  along  with  His  omnipresent 
manifestation.  "  That  He  reveals  Himself  in  one 
way  only  in  heaven  amid  the  blessed,  and  that  He  in 
some  other  sense  is  everywhere  present,  are  not  con- 
tradictoi-y  propositions."  Spener,  Katechismus-Pre- 
digten,  2  Bd.  p.  914. 

5.  When  we  represent  the  ascension  as  the  tri- 
umph of  Christ  and  His  Church,  let  us  not  forget  the 
sad,  earnest  side  for  the  Church  in  her  human  weak- 
ness. But  as  death  is  swallowed  up  in  victory,  so 
human  sorrow  is  swallowed  up  in  divine  joy. 

6.  For  the  accounts  given  in  Church  history,  and 
for  the  various  traditions  regarding  the  apostolic 
labors  in  preaching  the  Gospel,  see  Lange's  Apost. 
Zeitalter,  2  Bd.  p.  401. 


HOMILETICAL  AND  PRACTICAL. 

See  Matthew  and  Luke. — Christ's  exaltation  the 
great  turning-point  in  His  life  and  work. — The  exal- 
tation of  Christ  to  heaven,  a  sign  of  the  completion 
of  His  work  on  earth  ("  After  the  Lord,"  etc.). — The 
union  of  the  Father  and  the  Son  seen  in  the  ascen- 
sion :  as  He  ha<l  been  sent,  and  yet  came  freely, — as 
He  had  finished  the  work  given  Him  by  the  Father, 
and  unfolded  His  own  secret  life,  was  given  up  to  the 
death,  and  resigned  His  life, — as  He  was  raised  from 
the  dead,  and  rose  by  His  own  power, — so  He  is  ex- 
alted by  the  Father,  and  yet  ascends  by  virtue  of  His 
own  might. — The  degrees  of  Christ's  exaltation  shad- 
owed forth  in  the  ascension:  1.  It  points  back  to  His 
descent  into  hell,  and  His  resurrection ;  2.  it  points 
forward  to  His  being  seated  upon  the  throne  of  glory 
at  the  right  hand  of  God. — Christ's  ascension:  1.  A 
return  home ;  2.  an  exaltation ;  3.  a  never-ending 
march  of  triumph. — The  import  of  Chi-ist's  exaltation 
for  His  people.  It  settles,  1.  the  ascension  of  the 
members  in  Him,  as  the  Head ;  2.  the  ascension  of 
the  members  after  Him,  in  the  spirit;  8.  the  final 
ascension  of  the  members  at  the  coming  of  the  Lord. 
— Christ's  seat  at  the  right  hand  of  God,  the  goal  of 
His  pilgrimage ;  or  the  point  of  rest  between  His  two 
great  careers:  1.  His  career  through  all  the  misery 
of  the  world;  2.  His  career  through  all  the  salvation 
of  the  world. — Because  Christ  is  the  highest  above 
all  heavens.  He  is  the  nearest  to  His  people  in  all 
their  depths :  In  their  depth,  a.  of  struggling,  h.  of 
suffering,  c.  of  want,  d.  of  death  and  the  grave. — The 
Lord's  rest  causes  the  activity  of  Apostles,  and  of  the 
members  of  Christ's  body. — From  the  tranquil,  re- 
joicing, divinely-human  heart  above,  proceeds  every 
pulsation  of  the  new  life  throughout  the  entire  world. 
— All  Christ's  Apostles  are  Apostles  of  His  royal 
authority. — The  blessed  consciousness  of  Christ's 
glory,  the  motive  power  of  the  Gospel  in  the  hearts 
of  believer.'^. — The  preaching  of  Christ  is  a  preaching 
for  all  places. — Human  proclamation  of  salvation 
confirmed  by  the  divine  manifestations  from  the 
Lord. — The  truth  of  the  faith  estabhshed  by  the 
signs  of  love. — The  Lord  was  one  with  them  in  the 


CHAP.  XVI.  19,  20. 


167 


power  of  the  Spirit. — The  ever-blessing  and  vic- 
torious eflScacy  of  the  Gospel,  a  witness  for  Christ's 
everlasting  administration  of  blessing  and  conquest. 
— Christ  above  all ;  Christ  here,  too,  in  His  people. 
— Lo,  the  Lion  of  the  tribe  of  Judah  hath  prevailed  ! 
— Our  faith  is  the  victory  which  overcometh  the 
world. — Christ's  seat.  His  throne  :  1.  The  unceasing 
rest  and  festival  in  heaven ;  2.  unceasing  work  on 
earth  ;  3.  unceasing  rule  in  both  kingdoms. — At  the 
right  hand  of  God,  working  in  concert  with  Him ;  or, 
the  revelation  of  the  Trinity  in  Christ's  exaltation 
(as  at  His  birth  and  baptism,  in  His  death  and  resur- 
rection).— Where  the  exalted  Christ  appears,  there 
doth  heaven  appear:  1.  Where  He  is  throned,  there 
is  heaven  ;  2.  where  He  works,  thither  heaven  comes 
(the  spiritual,  glorified  world ;  the  inheritance  incor- 
ruptible, undefiled,  that  fadeth  not  away,  1  Pet.  i.  4 ; 
2  Pet.  i.  4,  11). — We  are  with  Christ  transferred  to 
the  heavenly  state. 

Starke  ;  — Let  each  see  that  he  hold  his  confi- 
fidential  interview  with  Jesus,  ere  he  leave  the  earth. 
— God  is  gone  up  with  a  shout,  Ps.  xlvii.  6. — The 
ascension  of  our  Jesus  is  our  after-ascension.  Where 
the  Head  is,  there  are  the  members.  "  Where  I  am, 
there  shall  My  servants  be,  that  they  may  see  My 
glory." — The  heavens  stand  open  :  we  are  certain  of 
our  salvation.  Even  so  come.  Lord  Jesus! — The 
presence  of  Christ  in  the  earth  has  not  ceased  with 
His  ascension;  it  is  rather  established,  being  com- 
bined with  His  session  at  the  right  hand  of  God. — 
Hedinger  : — Be  faithful  and  industrious  in  thy  call- 
ing ;  God  will  add  His  blessing  and  success. — If  be- 
lievers are  not  able  to  see  Christ  with  their  eyes,  yet 


they  feel  His  working  in  their  hearts  (proof  sufficient 
that  He  is  with  and  in  them). — Osiander  : — Jesus  is 
to  the  present  day  with  the  preachers  of  the  Gospel. 
— When  the  spiritually  blind  are  enlightened,  the 
spiritually  dead  quickened,  the  spiritually  deaf  and 
dumb  made  to  hear  devoutly  and  speak  piously,  the 
spiritually  lame  made  to  be  righteously  industrious 
and  active,  and  the  spiritually  leprous  are  cleansed 
from  sins,  these  are  greater  signs  and  wonders  than 
physical  changes. 

Lisco ; — He  wished  to  depart  from  them  in  such 
a  way  that  they,  seeing  whither  He  had  gone,  covdd 
not  imagine  that  they  had  lost  Him :  rather  should 
the  thought  that  He  lived  and  was  in  heaven  be  ever 
present  to  them,  that  they  might  testify  courageously 
of  Him,  and  labor  for  Him,  as  though  they  had  Him 
by  their  side. — They  should  know  Christ  no  more 
after  the  flesh  (2  Cor.  v.  16),  but  as  the  exalted  Son 
of  God,  whose  glorious  elevation  filled  them  with  the 
most  blessed  hopes  and  opened  to  them  the  most 
blessed  prospects. — Braune  : — A  close  of  the  activity 
of  the  visible,  personal  Redeemer,  that  corresponds 
perfectly  with  the  beginning.  Not  more  mysterious 
than  the  birth  and  resurrection  of  the  Saviour  is  His 
ascension. — Christ,  having  conquered  death,  could 
not  die,  and  so  ascended  to  heaven. — Brieger  : — Ps. 
Ixviii.  19;  Eph.  iv.  8:  Christ,  to  manifest  His  vic- 
tory over  the  devil  and  his  angels,  returns  as  a  con- 
queror to  heaven.  Col.  iii.  1,  2;  Heb.  viii.  1.  —  We 
are  the  subjects  of  the  Heavenly  (the  second  Adam), 
who  is  transforming  us  more  and  more  into  His  like- 
ness.— Bauer: — Holy,  holy,  holy  is  the  Lord  of 
hosts,  the  whole  earth  is  full  of  His  glory. 


A 


COMMENTARY 


ON  THE 


HOLT  SOEIPTUEES: 

CRITICAL,  DOCTRINAL,  AND  HOMILETICAL, 

Y/ITH   SPECIAL   REFERENCE   TO   MINISTERS   AND   STUDENTS. 

BY- 

JOKN  PETEELAKGE,  D.D., 

IN    CONNECTION   ■WITH   A   NUMBER   OF   EMINENT   EUROPEAN    DIVINES. 


TRANSLATED   FROM  THE  GERMAN,  AND  EDITED,  WITH  ADDITIONS  ORIGINAL 

AND  SELECTED, 


PHILIP  SCHAFF,  D.D., 

IN    CONNECTION   WITH    AMERICAN    DIVINES    OF   VARIOUS    EVANGELICAL    DENOMINATIONS. 


VOL.  II.  OF  THE  NEW  TESTAMENT :  CONTAINING  THE  GOSPEL  ACCOPvDING  TO 
MARK,  AND  THE  GOSPEL  ACCORDING  TO  LUKE. 


NEW   YORK: 
CHAELES  SCEIBISrER  &  CO.,  124  GEAND  STEEET. 

1866. 


THE 


GOSPEL 


ACCORDING  TO 


L      UK      E  . 


BT 

J.  J.  YAN  OOSTEEZEE,  D.D., 

PROFESSOR   OIT   THEOLOGY   IN  THE   UNIVERSITY   OF  UTRECHT. 


TRANSLATED  FROM  THE  SECOND    GERMAN  EDITION,   WITH  ADDITIONS 
ORIGINAL  AND  SELECTED, 


BY 


PHILIP  SCHAFF,  D.D., 


AND 

EEV.  CHAELES  C.  STAEBUCK. 


FIRST    EDITION. 

NEW   YORK: 
CHAELES  SCEIBNEE  &  CO.,  124  GEAND  STEEET. 

1866. 


Entered,  according  to  Act  of  Congress,  in  the  year  1866,  by 
CHARLES  SCRIBNER, 
In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern  District 

of  New  York. 


JOHN  V.  TROW  &  CO., 
PRINTERS,  STEREOTVPERS,  AND  ELECTROTYPERS, 

50  Greene  Street,  New  York. 


PREFACE  OF  THE  AMERICAN  EDITOR. 


It  affords  me  great  pleasure  to  introduce  the  author  of  this  Commentary  on  the  Gospel  of 
St.  Luke  to  the  American  Churches,  well  assured  that  his  name  will  soon  be  esteemed  and 
beloved  wherever  the  Anglo-American  edition  of  Dr.  Lange's  Commentary  is  known. 

Dr.  John  James  van  Oostekzee  was  bom  at  Rotterdam,  Holland,  in  1817,  and  brought 
up  in  the  faith  of  the  Reformed  Church.  He  studied  at  the  University  of  Utrecht,  and  com- 
menced his  theological  career  in  1840,  with  an  able  Latin  dissertation  De  Jesu  e  mrgine  Maria 
nato,  in  defence  of  the  gospel  history  against  the  mytho-poetical  hyiDothesis  of  Strauss.  He 
labored  as  pastor  first  at  Eemnes,  and  at  Alkmaar,  and  since  1844  in  the  principal  church 
of  Rotterdam,  where  he  continued  eighteen  years.*  Jn  1863  he  was  called  to  his  alma  mater, 
as  Professor  of  Theology.  He  opened  his  lectures  in  Utrecht  with  an  apologetic  oration  De 
sceptieismo  Twdkrnis  iheologis  caute  mtando,  1863. 

Dr.  van  Oosterzee  is  generally  considered  as  the  ablest  pulpit  orator  and  divine  of  the 
evangelical  school  in  Holland  now  living.  He  combines  genius,  learning,  and  piety.  He  is 
orthodox  and  conservative,  yet  liberal  and  progressive.  He  seems  to  be  as  fully  at  home  in 
the  modern  theology  of  Germany,  as  in  that  of  his  native  country.  To  his  attainments  in 
scientific  theology  he  adds  a  general  literary  culture  and  fine  poetical  taste. 

It  is  as  pulpit  orator  that  he  first  acquired  a  brilliant  and  solid  fame.  He  has  been  com- 
pared to  Adolph  Monod,  in  his  more  calm  and  matured  days,  when  he  stood  at  the  head  of 
the  Evangelical  Protestant  pulpit  of  Paris  and  of  France.  His  sermons  on  Moses,  on  the 
seven  churches  of  the  Apocalypse,  and  other  portions  of  Scripture  passed  through  several  edi- 
tions and  some  of  them  have  been  translated  into  the  German  language.  He  was  selected  as 
the  orator  of  the  festival  of  the  Independence  of  the  Netherlands,  where  he  delivered  in  the 
Willems  Park  at  Hague,  in  the  presence  of  the  whole  court,  an  eloquent  and  stining  dis- 
course under  the  title  De  eerste  steeri  (Thejirst  stone). 

In  midst  of  his  labors  as  preacher  and  pastor,  he  prepared  a  number  of  learned  works 
which  gave  him  an  equal  prominence  among  his  countrymen  as  a  divine.  His  principal  con- 
tributions to  theological  science  are  a  Life  of  Jesus,f  which  is  mainly  historical  and  apolo- 

*  There  I  made  his  personal  acquaintance  in  1854,  and  kept  up  some  literary  correspondence  with  him  since.  I  hope 
to  see  Dr.  van  Oosterzee  and  Dr.  Lange  again  during  this  summer. 

t  Leven  van  Jesus,  first  published  in  1816-1851,  in  3  vols. ;  second  edition,  1863-1805. 


PREFACE. 


getic ;  a  Christology,  or  Manual  for  Christians  who  desire  to  know  in  whom  they  ielieve,  -wliicli 
is  exegetical  and  doctrinal ;  *  and  Commentaries  on  several  books  of  the  New  Testament,  of 
■wMch  we  shall  speak  presently.  These  and  other  works  involved  him  in  controversies  with 
Dr.  Opzoomer  and  Professor  Scholten  of  Leyden,  which  bear  a  part  in  the  conflict  now  going 
on  in  Holland  between  supematuralism  and  rationalism.  He  also  founded  and  edited,  in 
connection  with  Professor  Doedes,  the  Dutch  Annals  of  Scientific  Theology  from  1843-1856. 
His  essays  on  Schiller  and  Goethe,  and  similar  subjects,  prove  his  varied  culture  and  deep 
interest  in  the  progress  of  general  literature  and  art. 

The  merits  of  our  author  have  secured  him  a  place  in  several  literary  societies,  and  also 
the  decoration  of  the  order  of  the  Dutch  Lion,  and  the  Swedish  order  of  the  Pole-star. 

It  was  a  happy  idea  of  Dr.  Lange  to  associate  so  distinguished  a  scholar  with  his  com- 
prehensive Commentary,  at  the  very  beginning  of  the  enterprise  in  1857.  He  could  hardly 
have  found,  even  in  Germany,  a  co-laborer  who  combines  in  a  higher  degree  all  the  necessary 
theoretical  and  practical  qualifications  for  a  theologico-homiletical  exposition  of  the  Word 
of  God,  and  who  could  more  fully  enter  into  the  peculiar  spirit  and  aim  of  this  work.  Dr. 
van  Oosterzee  may  be  called  the  Lange  of  Holland.  He  is  almost  as  genial,  fresh,  and  sug- 
gestive as  his  German  friend,  in  hearty  symjoathy  with  his  christologico-theological  stand- 
point, and  philosophico-poetic  tastes,  and  equally  prepared  by  previous  studies  for  the  task 
of  a  commentator.  If  he  is  less  original,  i^rofound,  and  fertile  in  ideas,  he  compensates  for  it 
by  a  greater  degree  of  sobriety,  which  will  make  him  all  the  more  acceptable  to  the  jDractical 
common-sense  of  the  Anglo-American  mind.  His  style  is  clear  and  natural,  and  makes  the 
translation  an  easy  and  agreeable  task,  compared  with  the  translation  of  Lange's  poetic  flights 
and  transcendent  speculations.  The  Dutch  mind  stands  midway  between  the  German  and 
the  Anglo-Saxon. 

Dr.  van  Oosterzee  has  already  contributed  several  parts  to  Dr.  Lange's  BilehcerTc,  which 
are  undoubtedly  among  the  very  best,  viz..  Commentaries  on  the  Gospel  of  Luke^  the  Pastoral 
Epistles,  the  Epistle  to  Phileinon,  and  the  Doctrinal  and  Homiletical  Sections  to  the  Commen- 
tary on  the  Epistle  of  James.f 

The  first  edition  of  the  Commentary  on  the  Gospel  of  Luke  appeared  in  1859,  and  was 
translated  by  Miss  Sophia  Taylor  for  Clark's  Foreign  Theological  Library  at  Edinburgh,  in  two 
volumes,  1863-63.  The  second,  revised  and  improved,  edition  was  published  in  1861,  and 
from  this  the  present  American  translation  was  prepared,  without  change  or  omission,  but 
with  considerable  additions  original  and  selected,  according  to  the  plan  which  is  laid  down  in 
the  Preface  to  the  first  volume.  I  acknowledge  my  indebtedness  to  Miss  Taylor  for  assist- 
ance derived  from  her  translation  to  the  close  of  the  third  chapter. 

*  Christologie,  cen  handboelc  voor  Clirislenen  die  weten  willen  in  wien  zij  gcloven,  Eotterdam,  1855-1861,  also  in  3  vol- 
umes. Tho  first  part  discusses  tlie  Christology  of  the  Old  Testament ;  the  second  that  of  the  New ;  the  third  states  the 
results  and  forms  a  complete  work  in  itself,  describing:  the  Son  of  God  before  His  incarnation,  the  Son  of  God  in  the  flesh, 
and  the  Son  of  God  in  glory.  The  third  part  has  been  translated  into  the  German  by  F.  Meycring  under  the  title  :  Das 
Bild  Chrisii  nach  der  Schrifl.  Hamburg,  18G4.  It  is  well  worthy  of  an  English  translation.  Dr.  van  Oosterzee  wrote  also 
a  reply  to  Kenan's  Vie  de  Jesus,  under  the  title :  History  or  Romance?  It  was  translated  from  the  Dutch  into  the  German 
and  published  at  Hamburg,  1864,  and  republished  by  the  Am.  Tract  Society,  N.  Y.  1865. 

t  The  Pastoral  Epistles  in  the  Anglo-American  edition  of  Lange's  Commentary  have  been  assigned  to  Prof.  Dr.  Day, 
of  Lane  Thool.  Seminary,  Ohio  (who  knows  Dr.  van  Oostorzsc  personally,  and  is  acquainted  ^^itli  tho  Dutch  language  and 
literature) ;  the  Epistle  to  Philemon  to  Prof.  Dr.  Hackett,  of  the  Thool.  Seminary  at  Newton  Centre,  Mass.,  and  tho 
Epistle  of  James  to  the  Eev.  J.  Mombeet,  of  Lancaster,  Pa.  AU  these  translations  will  probably  be  finished  during  the 
present  year  or  in  1866.— [P.  S.— Owing  to  the  removal  of  Prof.  Day  to  Yale  College,  the  Epistles  to  Timothy  have  since 
boon  assumed  by  the  Rev.  Dr.  Ed.  A.  Wasiibuun,  of  New  York.  J 


PREFACE. 


It  was  my  intention  to  prepare  the  whole  Gospel  of  Luke  alone.  But  owing  to  pressing 
engagements,  and  a  proposed  voyage  to  Europe  during  this  summer,  I  have  secured  the  co- 
operation of  a  competent  assistant,  the  Rev.  Charles  C.  Stakbuck,  of  New  York,  who  is 
vigorously  engaged  in  the  work,  with  the  help  of  the  same  literary  apparatus,  and  the  same 
study  in  the  valuable  exegetical  library  of  the  American  Bible  Union. 

For  the  Introduction  and  the  first  three  chapters  I  am  alone  responsible. 

The  department  of  textual  criticism — the  most  difficult  and  laborious,  though  perhaps 
the  least  grateful  task  of  the  American  editor — is  wholly  new,  and  hence  enclosed  in  brackets. 
As  the  esteemed  author  notices  very  few  readings  in  the  first  three  chapters,  and  never  refers 
to  the  English  version,  it  was  deemed  unnecessary  to  retain  them  separately  and  thus  to 
multiply  brackets  and  initials.  In  these  additions,  as  in  the  volume  on  Matthew,  full  use  has 
been  made  of  the  Sinaitic  Manuscript,  and  the  latest  discoveries  and  researches  in  the  depart- 
ment of  Biblical  criticism. 

From  the  author's  Exegetical  Notes  I  have  in  several  important  instances  freely  and  fully 
expressed  my  dissent,  e.  g.^  from  his  solution  of  the  census  difliculty,  ch.  ii.  3  (pp.  30,  33),  his 
exposition  of  the  angelic  hymn,  ii.  14  Qip.  38,  39),  and  his  view  of  the  dove  at  the  baptism 
of  Christ,  iii.  22  (p.  58). 

But  these  differences  of  oijinion  do  not  affect  the  unity  of  faith  or  at  all  diminish  my 
admiration  of  the  author.  His  book  is  sound,  evangelical,  fresh  and  interesting  as  few  com- 
mentaries are.  He  has  a  happy  tact  in  steering  at  equal  distance  from  learned  pedantry  and 
unscholarly  popularity,  from  tedious  prolixity  and  cursory  brevity.  In  the  homUetical  sec- 
tions he  shows  rare  talent  and  experience  as  a  pulpit  orator,  and  very  properly  confines  him- 
self to  brief  hints  or  finger-boards  to  the  inexhaustible  mines  of  Scripture  truth  and  comfort, 
leaving  the  reader  to  explore  them  and  to  work  up  the  precious  ore  for  jDractical  use. 

I  cannot  conclude  without  publicly  expressing  my  profound  gratitude  for  the  hearty  and 
even  enthusiastic  welcome  with  which  the  first  volume  of  this  Commentary  has  been  greeted 
in  all  the  evangelical  churches  of  America.  Dr.  Lange  also  expressed  himself  highly  gratified 
with  the  plan  and  outfit  of  the  American  edition.  I  take  the  liberty  of  translating  an  extract 
from  a  letter  of  March  9,  1865.  "  In  your  brilliant  sketch,"  he  wrote  to  me,  "  I  could  hardly 
recognize  the  aged  worker  whom  you  have  so  leniently  described ;  nor  could  I  identify  your 
stately  Matthew  with  the  humble  German  original;  exce^jting,  of  course,  the  faithfulness  and 
reliableness  of  your  reproduction  of  the  original  text,  in  which  I  knew  from  the  start  you  would 
fully  satisfy  every  reasonable  demand.  As  an  author,  I  am  thankful  for  the  honor  thus  con- 
ferred upon  me  ;  as  a  Christian,  I  rejoice  in  the  furtherance  of  a  work  which  has  been  owned 
and  blessed  by  the  Lord." 

This  success,  which  far  surpasses  the  expectations  of  the  editor  and  his  co-laborers,  will 
only  increase  their  zeal  and  energy  in  the  prosecution  of  their  noble  work.  It  is  their  aim  to 
prepare,  on  an  evangelical  catholic  basis,  the  very  best  Commentary  for  practical  use  which 
the  combined  scholarship  and  piety  of  Europe  and  America  can  produce. 

From  God  must  come  the  strength,  and  to  Him  shall  be  the  praise. 

PHILIP  SCHAFF. 

Bible  House,  New  York,  June  10,  1865. 


PREFACE. 


[Since  the  above  was  set  in  type,  I  spent  some  happy  days  of  last  summer  and  autumn 
■with  my  esteemed  friend,  Dr.  Lange,  at  Bonn,  on  the  charming  banks  of  the  Rhine,  in  delight- 
ful spiritual  communion,  as  also  with  several  of  his  co-laborers  in  the  BibelwerTc,  and  with  his 
intelligent  publisher,  Mr.  Klasing  at  Bielefeld,  all  of  whom  feel  deeply  interested  in  the  Eng- 
lish reproduction  of  their  work  for  the  American  churches.  I  regret  that  I  was  unable  to 
follow  the  urgent  invitation  of  Dr.  van  Oosterzee  to  pay  him  a  visit  at  his  summer  residence 
in  Holland,  but  I  submitted  to  him  the  preface  and  the  proof-sheets  of  the  first  three  chapters, 
which  met  his  cordial  approval.  Dr.  Lange  wrote  to  me  since,  that  my  visit  to  Germany  had 
inspired  him  and  his  associates  with  fresh  courage  and  zeal  in  the  vigorous  prosecution  of  the 
Commentary^  and  that  most  of  the  Old  Testament  books  are  now  distributed  among  sound 
and  able  divines,  although  it  is  impossible  to  say  when  the  whole  will  be  completed.  As  for 
the  American  edition  I  can  only  say  that  nearly  all  the  parts  published  in  German  are  already 
taken  in  hand,  and  several  of  them  are  approaching  completion.  The  Acts  of  the  Apostles, 
the  Catholic  Epistles,  and  the  Book  of  Genesis  will  probably  be  ]3ublished  before  the  close  of 
this  year. 

P.  s. 

New  York,  Felruary  17,  1866.] 


At  the  request  of  my  honored  friend.  Dr.  Schapf,  I  consented  to  continue  the  Commentary 
on  Liike^  which  is  now  happily  brought  to  a  close.  I  did  this  with  reluctance,  being  sensible 
to  what  disadvantage  the  bulk  of  the  translation,  with  its  comparative  meagreness  of  illustra- 
tive addition,  would  appear  by  the  side  of  the  first  three  chapters,  enriched  as  these  are  with 
the  afiiuence  of  annotation  which  the  studies  of  many  years  have  enabled  the  Editor  to  add. 
I  have  been  fortunate,  however,  in  being  admitted,  through  the  great  kindness  of  the  officers 
of  the  American  Bible  Union,  to  the  free  use  of  their  admirable  library,  of  which  I  have 
availed  myself  especially  in  the  Notes  on  the  Text,  as  the  comparative  fulness  of  these  will 
show.  These  have  also  been  compared  with  the  Codex  Sinaiticus  throughout,  which  had  not 
been  published  when  the  original  appeared. 

The  notes  on  the  other  parts  of  the  work,  though  reasonably  numerous,  will  usually  be 
found  brief,  as,  from  the  prevailing  soundness  and  judiciousness  of  Dr.  Va^i  Oosterzee's  own 
discussions,  I  found  but  little  occasion  for  enlarging.  In  those  which  have  been  added,  the 
names  of  Bleek,  Meyer,  and  Alford  appear  most  frequently,  the  two  former  because  of  their 
high  eminence  in  Biblical  science,  the  latter  because  of  his  special  relation  to  the  Anglo-Saxon 
student  of  the  gospels. 

A  great  many  modifications  of  the  Common  Version  have  been  made,  but  solely  with  a 
view  to  critical  exactness,  and,  therefore,  with  no  particular  regard  to  diction.  No  archaisms 
or  points  of  style  have  been  touched  which  were  not  supposed  to  obscure  the  sense. 

The  Revised  Version  of  the  American  Bible  Union  in  its  final  form  was  not  published  till 
the  Commentary  was  about  half  printed.     Several  corrections  have  been  adopted  from  it,  and 


PREFACE. 


a  good  many  are  common  to  both  works,  being  such  as  are  naturally  suggested  by  an  effort  to 
gain  critical  clearness. 

Nothing  whatever  has  been  retrenched  from  the  original  except  some  mere  references  to 
German  writers  of  little  note,  whose  works  it  may  fiiirly  be  presumed  that  those  who  read 
only  English  will  never  see.     But  every  thought,  it  has  been  my  aim  to  retain. 

The  translation  of  my  portion  is  an  entirely  new  one.  There  is,  indeed,  an  Edinburgh 
translation,  but  I  have  not  even  seen  it,  and  have  not,  at  first  or  second  hand,  made  any  use 
whatever  of  it.  The  great  simplicity  and  peculiar  agreeableness  of  Dr.  Van  Oosterzee's 
style  has  rendered  the  work  of  translation  a  comparatively  easy  and  exceedingly  pleasant  one. 
The  remarks  of  Dr.  Schaff,  made  above,  as  to  the  character  of  the  Dutch  mind,  as  mediating 
between  the  German  and  the  Anglo-Saxon  mind,  will  be  found,  I  think,  fully  borne  out  by  the 
character  of  this  Commentary.  While  thoroughly  familiar  both  with  the  results  and  with  the 
processes  of  German  criticism,  the  author  judges  them  all  with  that  sober  simplicity  which  we 
are  disposed  to  claim  as  a  main  characteristic  of  our  own  race.  The  work,  however,  shows 
abundantly  that  sobriety  and  simplicity  do  not  necessarily  mean  dryness,  for  it  is  pervaded  by 
a  genial  glow,  rising  not  unfrequently  into  a  rich  eloquence,  worthy  of  the  first  living  preacher 
of  Holland,  It  has  been  a  i^rogress  of  no  common  pleasure  and  spiritual  profit,  guided  by 
him,  to  accompany  the  Godman  through  all  the  stages  of  His  wondrous  life,  as  laid  out  before 
us  in  the  less  methodical,  but  free  and  rich  delineation  of  St.  Luke,  from  the  Baptism  to  the 
day  when,  having  passed  through  the  grave  and  gate  of  death  to  His  joyful  resurrection.  He 
crowns  His  patient  training  of  the  disciples  whom  He  had  chosen  by  His  last  great  charge, 
and  is  then  taken  up  to  sit  at  the  right  hand  of  God,  leaving  them  full  of  joyful  adoration, 
and  ready  for  the  coming  of  the  Paraclete.  Seeing  that  m  our  day  the  affections  of  believers, 
and  the  defence  of  the  ftxith  are  both  gathering  more  closely  around  the  person  of  our  Lord, 
those  render  the  most  eminent  service  who  enable  us  most  clearly  to  behold  His  image  in  the 
fulness  of  His  theanthropic  love  and  majesty.  To  this  clearer  vision  of  our  Redeemer,  we  are 
persuaded  that  the  present  Commentary  will  contribute  in  no  mean  measure,  and  with  a  living 
force  derived  from  the  author's  experiences  as  a  Christian  preacher,  whose  work  is  so  much 
more  nearly  like  that  of  our  Lord  than  the  work  of  the  merely  critical  scholar. 

In  conclusion,  it  gives  me  pleasure  to  acknowledge  the  assistance  of  my  friend,  the  Rev. 
James  B.  Hamjiond,  who  acted  as  my  amanuensis,  and  whose  intellectual  sympathy  with  the 
work  rendered  his  services  of  a  much  more  than  merely  mechanical  value. 

CHARLES  C.  STARBUCK. 

New  York,  Februai-y  19,  1866. 


THE  AUTHOR'S  PREFACE  TO  THE  FIRST  EDITION. 


It  was  at  the  commencement  of  last  year  that  my  esteemed  friend  Dr.  J.  P.  Lange  com- 
municated to  me  the  plan  of  his  Theological  and  Homiletical  Commentary,  and,  at  the  same 
time,  expressed  the  wish,  which  surprised  as  much  as  it  honored  me,  that  I  should  take  part 
with  him  in  this  work,  by  furnishing  a  Commentary  on  one  of  the  Gospels.  It  will  not  seem 
surprising  that  I  did  not  give  my  consent  to  this  proposal  till  after  much  delay.  When  I 
considered,  on  the  one  hand,  my  numerous  professional  engagements  and  other  occupations; 
on  the  other,  the  measure  of  my  ability  ;  I  felt  that  I  would  rather  see  so  important  a  work 
in  other  hands.  When  I  remembered  that  I  had  been  hitherto  accustomed  to  learn  from  so 
many  excellent  German  theologians,  I  could  not  quickly  familiarize  myself  with  the  idea  of 
becoming  their  fellow-laborer,  and  in  this  work  even  one  of  their  leaders.  And,  finally,  when 
I  surveyed  the  pecuUar  difficulties  under  which  every  author  must  labor,  in  appearing  before 
a  public  for  the  most  part  unknown  to  him,  I  felt,  notwithstanding  the  favorable  reception 
which  some  of  my  translated  writings  have  met  with  abroad,  almost  constrained  to  retm-n  a 
negative  answer.  On  the  other  hand,  however,  there  was  something  very  attractive  to  me  m 
the  plan  of  this  Commentary.  The  thought  of  being  associated  in  a  work  with  a  theologian 
whom  I  so  highly  esteem  as  Dr.  Lange,  and  with  others  of  a  kindred  spirit,  and  of  thus  dis- 
charo-ing  a  portion  of  the  debt  of  gratitude  for  the  rich  instruction  I  had  derived  from  their 
writhigr,  possessed  unusual  interest.  The  opportunity  offered  me  of  being  useful  in  another 
and  more  extensive  manner  than  I  could  hope  for  in  my  immediate  neighborhood,  seemed  to 
me  an  evident  indication  from  the  Lord  of  the  church,  which  I  felt  I  must  by  no  means  leave 
unheeded.  The  difficulty  concerning  the  language  was  soon  removed  with  the  help  of  fnends 
who  are  thoroughly  masters  of  the  German,  so  that  I  need  not  fear  the  application  of  the  old 
adage  to  my  work :  Mis  ergo  larbarus  sum,  quia  non  intelUgor  olU.  Besides,  as  I  wrote  here 
for  foreign  divines  and  ministers,  I  was  at  liberty  to  make  such  selections  from  my  Dutch 
writings  as  seemed  to  me  useful  and  necessary  for  the  purpose.  I  therefore  took  courage 
to  put" my  hand  to  the  plough,  without  further  hesitation;  and  have  now  the  pleasure  of 
presenting  to  the  friends  of  Dr.  Lange's  Bibelwerh  the  fruit  of  the  comparatively  fow,  and 
frequently  interrupted,  leisure  hours  which  my  professional  occupations  allowed  me. 

I  may  be  permitted  to  take  this  opportunity  of  saying  a  few  words  on  the  manner  in 
which  I  have  performed  my  share  of  this  great  and  noble  undertaking.     It  is  obvious  that, 


\ 
PREFACE. 


for  the  sake  of  maintaining  the  uniformity  which  was  on  all  accounts  desirable,  the  plan  and 
arrangement  of  my  work  should  be  strictly  prescribed  to  me,  both  by  the  prospectus  which 
first  appeared,  and  by  the  subsequently  published  Commentary  on  Matthew.  Even  if  it  had 
been  my  opinion  that  a  different  arrangement  of  the  material  was  preferable,  it  was  my  duty 
to  remember  that  I  was  not  called  upon  to  execute  a  building  of  my  own,  but  only  to  furnish 
a  stone  towards  the  completion  of  an  edifice  already  planned  and  partly  reared  by  others.  It 
need  scarcely  be  mentioned,  also,  that  in  writing  on  Luke's  Gospel,  I  was  obliged  continually 
to  have  regard  to  what  had  already  been  said  in  the  Commentaries  on  Matthew  and  Mark. 
It  was  desirable  to  avoid  repetitions  as  much  as  possible,  especially  with  respect  to  exegetical 
and  arcliEeological  matters ;  while,  on  the  other  hand,  I  wished  to  make  my  work  on  Luke 
something  more  than  a  mere  appendix  to  those  on  Matthew  and  Mark.  It  will  then  be 
believed,  without  further  explanations,  that  it  was  by  no  means  an  easy  task  to  avoid  both 
Scylla  and  CLarybdis ;  and  that  a  glance  at  the  copiousness  of  the  ideas  developed  iu  the 
treatment  of  the  parallel  passages  in  the  two  first  Evangelists,  could  not  fail  to  convince  me 
that  the  commentator  on  the  third  would  have  a  diificult  position  to  occupy.  The  attempt, 
however,  had  to  be  made,  to  say  again  that  which  should  be,  in  the  main  points,  the  same  in 
a  different  manner  ;  and  I  shall  rejoice  if  competent  judges  can  testify,  that  a  comparison  of 
my  work  on  Luke  with  Dr.  Lange's  on  Matthew  and  Marie  presented  them  with  neither  a 
mere  echo  nor  a  jarring  discord. 

In  the  translation  of  the  text,  I  adhered  generally  to  Luther's  version  except  where  accu- 
racy and  clearness  justified  an  alteration.     This  modesty,  with  regard  to  the  master-work  of 
the  hero  of  the  Eeformation,  may  be  expected  from  a  foreigner  who  feels  no  calling  to  produce 
a  radical  reform  in  this  department.'    As  regards  the  mrietas  lectiomim,  I  have  only  noticed 
those  readings  which  have  a  bearing  on  the  translation  and  exposition.     The  character  of  the 
exegesis  has  been  accommodated  to  its  homiletical  purpose.    It  would  not,  perhaps,  have  been 
difficult  to  produce  a  more  extensive  apparatus  of  theological  learning ;  but,  mindful  of  the 
task  imposed  upon  me,  of  writing  chiefly  for  practical  theologians  and  clergymen,  I  thought 
I  should  best  satisfy  this  condition  by  giving  a  more  historical  and  psychological,  than  a 
philological,  character  to  my  exposition,  and  by  caring  more  about  clear  explanations  of 
things,  than  extensive  explanations  of  words.     Among  ancient  expositors,  I  have  chiefly  con- 
sulted Calvin  and  Bexgel  ;  among  moderns,  de  Wette,  Stier,  and  Meyek  ;  and  even  where 
I  have  felt  obliged  to  diflier  from  them,  I  have  found  no  difficulty  in  recognizing  the  service 
done  to  the  exposition  of  the  Gospel  by  these  celebrated  men.    In  the  division  entitled  "  Lead- 
ing  Doctrinal  and  Ethical  Thoughts,'"  I  have  endeavored  to  penetrate  somewhat  more  deeply 
into  the  nature  of  events  than  was  possible  in  the  "  Exegetical  and  Critical  Mtes;  "  and,  here 
and  there  where  it  seemed  necessary,  to  bring  forth  the  apologetic  element  which,  in  a  work 
like  the  present,  intended  for  so  many  different  hands,  ought  never  to  be  wholly  wantinf^.     In 
this  part,  and  also  in  the  '^Homiletical  Hints,'''  I  have  had  respect  not  only  to  the  rich  stores  of 
German  literature,  but  also,  occasionally,  to  the  productions  of  other  countries,  and  especially 
to  the  theologians  and  preachers  of  my  own,  and  the  creations  of  sacred  art. 

If  aught  useful  or  profitable  should  be  found  in  this  division  of  the  Bihelicerlc,  part  at  least 
of  the  thanks  is  due  to  the  revered  Editor,  who  not  only  encouraged  me  to  venture  upon  this 
work,  but,  with  true  liberality,  neither  wished  nor  required  me  to  withdraw  or  to  modify  my 
views  of  certain  passages,  where  they  did  not  coincide  with  his  own.  This  state  of  affairs  is 
indeed  attended  with  tliis  inconvenience,  that  I  am  entirely  responsible  for  my  own  work, 


PREFACE.  xm 


with  all  its  faults  and  defects.  ...  I  could  say  much,  on  the  great  distance— greater 
perhaps  on  this  occasion  than  ever— which  T  find  between  my  performance  and  my  own  ideal. 
But  it  is  needless  to  increase  this  sufficiently  lengthy  book  by  a  long  preface.  The  work  must 
speak  for  itself;  and  if  I  have  anywhere  contributed  merely  combustible  material  to  the  great 
temple,  I  could  not  myself  wish  that  it  should  stand  the  fire. 

The  views  concerning  the  person  of  our  Lord,  and  the  divine  authority  of  the  written 
Word,  on  which  this  Commentary  on  Luke  is  based,  and  which  I  hope  are  brought  forward 
with  mildness  and  dignity,  will  perhaps  find  more  echo  in  the  German  than  in  the  Dutch 
Church  and  theology.  But  what  does  it  matter  to  their  defenders,  whether  the  majority  or 
the  minority  of  the  moment  be  on  their  side,  so  long  as  they  are  conscious  of  serving  the 
cause  of  truth,  and  of  always  finding  a  response  in  many  hearts  and  consciences  ?  May  this 
be  at  least  the  case  in  the  circle  for  which  this  work  is  more  immediately  intended :  the 
Author  would  then,  perhaps,  feel  encouraged,  in  accordance  with  the  wish  of  the  Editor,  to 
undertake  another  portion  of  this  Commentary  ;  the  success  of  wliich  will  be  best  promoted 
by  the  concurrence  of  a  select  number  of  like-minded  fellow-laborers.  Be  this  as  it  may, 
however,  he  does  not  regret  the  many  precious  hours  devoted  to  this  difficult,  but  very 
attractive  task.  Spiritual  intercourse  with  the  Gospel  of  perfect  humanity  has  a  peculiar 
worth  in  days  when,  on  the  one  hand,  so  many  look  upon  humanity  and  Christianity  as  in 
irreconcilable  opposition,  while  others  again  believe  that  if  humanity  is  to  attain  its  highest 
perfection,  Christianity  must  be  shorn  of  its  special  characteristics,  and  Christ  of  His  super- 
human dignity.  May  this  work,  then,  be  the  means  of  bringing  many  to  a  higher  appreciation 
and  more  profitable  distribution  of  the  treasures  hidden  in  the  third  Gospel ;  and  may  the 
Kpla-is  of  Him  of  whom  Luke  testified,  be  a  Kplais  fw^?  kqI  do^rjs  for  my  work. 

J.  J.  VAN  OOSTERZEE. 

Rotterdam,  November,  1858. 


FROM  THE  PREFACE  TO  THE  SECOND  EDITlOIf. 


When,  a  few  months  ago,  I  was  informed  by  the  esteemed  publisher  of  the  BibelwerTc  that 
a  new  edition  of  my  Luke  was  called  for,  I  felt  equally  surprised  and  rejoiced.  As  a  stran- 
ger in  the  ecclesiastical  and  theological  world  of  Germany,  I  could  hardly  expect  to  be  so 
favorably  received  and  even  admitted  to  the  rights  of  citizenship.  I  embrace  this  opportunity 
to  return  my  hearty  thanks  for  the  many  kind  and  cheering  words  expressed  to  me  from  near 
and  far,  both  privately,  and  by  older  and  younger  brethren  in  the  ministry,  and  in  public 
notices.  I  feel  especially  indebted  to  an  unknown  reviewer  in  the  monthly  journal :  The  News 
of  the  Churches,  and  Journal  of  Missions,  for  March,  1860,  for  the  manner  and  spirit  in  which 
he  directed  the  attention  of  England  and  Scotland  to  this  book,  I  would  have  been  stiU 
more  gratified,  if  the  criticism  had  been  as  thorough  and  searching  as  it  was  encouraging.  I 
regret  to  say  that  the  author  of  the  notice  in  Rudelbach  and  Gtjekicke's  Zeitschrift  fur 
Lutherische  Theologie  for  1860,  p.  499  sqq.,  raises  a"tiumber  of  objections  without  having  more 
than  superficially  glanced  at  the  work ;  at  least,  he  charges  me  with  views  directly  opposed 
to  those  which  I  have  expressly  stated  in  more  than  one  place,  and  he  even  doubts  my  full 
faith  in  the  true  Divinity  of  the  Saviour,  simply  because  I  call  the  Gospel  of  Luke,  the  Gospel 
of  the  purest  humanity !     .     .     . 

The  time  since  the  appearance  of  the  first  edition  was  too  short  to  allow  of  a  thorough 
reconstruction  of  the  work,  especially  since  I  was  occupied  at  the  same  time  with  the  prepara- 
tion of  a  commentary  on  the  Pastoral  Epistles,  and  on  Philemon  for  the  Bihelwerh.  I  confined 
myself  to  improvements  in  style  and  expression ;  I  added  what  was  neglected,  and  removed 
defects  which,  in  my  own  opinion,  as  well  as  in  the  opinion  of  others,  clung  to  the  first  edi- 
tion. The  careful  reader  will  find  on  many  pages  the  traces  of  a  zealously  imjiroving  hand, 
and  the  word  "  revise^l,^''  on  the  title-page,  is  by  no  means  merely  an  ornamentum  tituli.  For 
whatever  defects  still  remain,  I  ask  anew  the  indulgence  of  the  reader,  and  commend  my 
Luhe,  in  his  further  journeys,  humbly  to  the  blessing  of  Him  who  guides  and  directs  with  His 
wisdom,  not  only  the  events  of  our  life,  but  also  our  writings. 

J.  J.  VAN  OOSTERZEE. 

Rotterdam,  Feh'uary,  1861, 


III. 
THE  GOSPEL  ACCOEDING  TO  LUKE; 

OE, 

THE   GOSPEL   OF   Uiq"IYEESAL    HUMAJ^ITT. 

{SYMBOLIZED  BY  THE  IMAGE  OF  MAN.) 


[The  Collect  :  Almighty  God,  who  calledst  Luke  the  physician,  whose  praise  is  in  the  gospel,  to  be  an  Evangelist  and 
physician  of  the  soul :  may  it  please  Thee,  that,  by  the  ■wholesome  medicines  of  the  doctrine,  delivered  by  him,  all  the 
diseases  of  our  souls  may  be  healed ;  through  the  merits  of  Thy  Son  Jesus  Christ  our  Lord.  Amen.— From  Ford's 
Commentary  on  the  Gospel  of  St.  Luke. — P.  S.l 


INTRODUCTION. 


§  1.    LUKE    THE    EVANGELIST. 

CoNCKENiNG  the  person  and  history  of  the  third  Evangelist  we  know  little  that  is  perfectly 
certain.  From  the  Epistles  of  Paul  we  learn  that  he  held  a  conspicuous  rank  among  the  friends 
and  fellow-laborers  of  the  great  Apostle  of  the  Gentiles  (Philemon  24;  2  Tim.  iv.  11).  He  is 
expressly  distinguished  (Col.  iv.  14)  from  the  brethren  who  were  of  the  circumcision  (vers.  10, 
11),  and  was  therefore  a  Christian  of  Gentile  extraction;  having,  probably,  been  first  a  prose- 
lyte to  the  Jewish  religion,*  and  afterward  a  convert  to  the  faith  of  Christ.  According  to 
Eusebius  {H.  E.  iii.  4]  and  Jerome  he  was  born  at  Antioch  in  Syria ;  t  this  tradition  rests  on  no 
evidence,  but  is  preferable,  on  account  of  its  antiquity,  to  all  other  conjectures  concerning  his 
origin.  Perhaps  it  was  there  that  he  became  acquainted  with  Paul,  and  associated  himself 
with  that  Apostle ;  at  least  it  is  not  proved  that  the  view  of  Eusebius  arose  simply  from  an 
erroneous  inference  from  Acts  xiii.  1.  f  His  Greek  education  and  learning  are  apparent  from 
the  philological  excellence  of  his  writings.     According  to  Col.  iv.  14,  his  original  avocation 

*  [The  author  must  mean  a  /ta//-proselyte,  or  proselyte  of  the  gate,  who  embraced  only  the  moral  law  and  the  Mes- 
sianic hopes  of  Judaism,  as  distinct  from  the/wZ?  proselytes,  or  proselytes  of  rigldeousness,  who  conformed  to  the  ceremo- 
nial law  also,  and  were  generally  more  bigoted  than  native  Jews.  Some  regard  Luke  as  a  Hellenist  or  a  Greek  Jew  (as 
distinct  from  the  Hebrews  proper),  and  thus  account  for  his  pure  Greek  style  and  liberal  views.  But  the  comparison  of 
Col.  iv.  11  with  ver.  11  favors  the  conclusion  that  he  was  unoircumcised,  since  Paul  does  not  mention  him  among  his  com- 
panions e/c  TTcpiTO/ii^s.  Dr.  Lange,  in  his  Life  of  Jesus  (i.  p.  252,  German  ed.),  ingeniously  supposes,  though  without 
pi'oof,  that  Luke  was  one  of  the  Greeks  who  visited  the  Saviour  shortly  before  the  crucifixion,  John  xii.  20,  and  one  of  tho 
two  disciples  of  Emmaus,  Luke  xxiv.  13. — P.  S.] 

t  [Jerome,  in  his  short  but  interesting  sketch  of  Luke,  in  his  Liher  de  viris  illustrihus,  cap.  vii. :  Lucas  medicus  Anti- 
ocJiensis,  ut  ejus  scripta  indicant,  Grxci  sermonis  non  ignarus  fuit,  sectatot  apostoU  Pauli,  et  omnis  peregrinationis  ejus 
comes,  etc. — P.  S.] 

}  [By  confounding  Luke  with  Aoukios  6  KvpTjvaios,  Lucius  of  Cyrene.    The  name  Lucas  may  be  a  contraction  of  Ltica- 
nus,  or  even  Lucilius,  but  not  of  Lucius. — P.  S.] 
1 


THE   GOSPEL  ACCORDING  TO  LUKE. 


was  that  of  a  physician.*  It  has  been  often  supposed,  but  cannot  be  proven,  that  he  was  one 
of  the  seventy  disciples,  and  one  of  the  two  travellers  to  Emmaus,  whose  history  he  has  so 
touchingly  narrated.  It  is  at  Troas  that  we  first  find  him  in  company  with  St.  Paul  (Acts  xvi. 
10).  He  accompanied  him  thence  to  Philippi,  where  he  seems  to  have  remained  during  the 
second  sojourn  of  the  Apostle  at  Corinth.  He  afterward  again  travelled  with  Paul  to  Jerusa- 
lem (xx.  5,  6),  where  he  would  certainly  meet  with  James  and  the  elders  of  the  Church  (xxi. 
18),  and  not  lose  the  opportunity  of  personal  intercourse  with  the  first  witnesses  of  the  life 
and  resurrection  of  Christ.  And  since,  according  to  Acts  xsiv.  23,  free  access  was  allowed  to 
his  friends  during  Paul's  two  years'  imprisonment  in  Caasarea,  it  is  probable  thai;  Luke  remained 
near  him  during  this  interval.  He  afterward  accompanied  the  Apostle  to  Rome  (Acts  xxvii. 
and  xxviii.),  undergoing  the  perils  of  his  shipwreck,  and,  according  to  2  Tim.  iv.  11,  sharing 
his  imprisonment,  a  few  months  before  his  martyrdom,  when  most  of  his  friends  had  forsaken 
him.  He  has  been  supposed,  and  not  without  reason,  to  have  been  the  brother  "whose  praise 
was  in  the  gospel  throughout  all  the  churches,"  and  of  whom  it  is  said  (2  Cor.  viii.  18),  that 
he  was  sent  to  Corinth  with  Titus,  to  make  the  collection  there  for  the  poor  saints  at  Jerusa- 
lem. At  all  events,  he  was,  during  Paul's  life,  not  only  his  fellow-traveller,  but  also  his  fellow- 
laborer  ;  and  there  is  no  doubt  that  he  would  continue,  after  the  death  of  the  great  Apostle, 
to  be  both  zealous  and  active  in  the  cause  of  tlie  kingdom  of  God. 

He  is  said  by  Epiphanius  to  have  preached  mainly  in  Gaul;  and  by  Mcephorus,  to  have 
suffered  martj'rdom  in  Greece,  where,  after  having  been  condemned  by  the  unbelievers  with- 
out even  the  form  of  a  trial,  he  was,  for  want  of  a  cross,  nailed  to  the  nearest  olive-tree,  in  the 
eightieth  or  eighty-fourth  year  of  his  age.  His  body  is  said  to  have  been  removed,  together 
with  the  remains  of  Andrew,  from  Achaia  to  Constantinople,  and  to  have  been  there  deposited 
in  the  Church  of  the  Holy  Apostles,  by  the  Emperor  Constantine,  or  his  son  Constantius.t  All 
these  accounts,  however,  are  as  little  deserving  of  belief  as  the  very  recent  tradition,  that  he 
was  a  painter,  and  painted  the  portraits  of  our  Lord,  the  Virgin,  and  the  principal  Apostles. 
This  tradition,  however,  is  a  fact  in  a  higher  sense ;  for  are  not  the  writings  of  Luke  truly 
pictures,  full  of  high  and  holy  art,  delighting  us  by  their  interesting  groups  and  animated  por- 
traits of  the  best  and  purest  of  men  ? 

The  Catholic  Church  dedicates  the  18th  of  October  to  the  memory  of  Luke,  assuming, 
on  insufficient  ground,  that  this  was  the  day  of  his  death.  The  Evangelical  Church  is  willing 
to  leave  untouched  the  curtain  which  conceals  the  cradle  and  grave  of  Luke,  in  order  to  con- 
template, with  more  undivided  attention,  the  precious  legacy  of  his  writings,  the  earliest  and 
most  important  of  which  we  are  now  about  to  consider. 

[LiTEKATUEE. — On  the  person,  history,  and  writings  of  Luke  c6mp.  Hieeontmus  :  De  tiris 
illnstrihus,  cap.  vii.  (tom.  ii.  pp.  826  and  827  in  Vallarsi's  edition  of  Jerome's  works);  TTinee: 
Bibl.  RealicdrterbticTi^  art.  Lriltus  (vol.  ii.  pp.  34,  35) ;  Gudee  :  art.  LuTcas  in  Herzog's  Real-En- 
cyhlopcEclie  (vol.  viii.  p.  544  ff.) ;  "Wm.  Smith's  Dictionary  of  the  Bible,  art.  LuTce  (vol.  ii.  p. 
150  ff.);  and  the  relevant  sections  in  the  Critical  Introductions  to  the  N.  T.  and  the  Commen- 
taries on  Luke. — ^P.  S.] 

§  2.    THE  GOSPEL  ACCORDING  TO  LUKE. 

On  turning  from  the  reading  of  the  Gospels  of  Matthew  and  Mark  to  that  of  Luke,  we 
are  conscious  of  receiving  a  very  peculiar  impression.  It  is  the  same  Gospel,  but  announced  in 
a  manner  quite  different  from  that  of  the  two  first  synoptical  Gospels.  Luke  gives  much  more 
than  Matthew  and  Mark:  witness  his  account  of  events  preceding  our  Lord's  birtli  in  chs.  i. 

*  [Jerome  (Epist.  ad  Paulinum)  says  of  Luke :  Fail  mcdicus,  etparilcr  cmmia  vei-ba  iUius  aninxie  largucniis  sunt  medi- 
ctms.    Allusion  is  made  also  to  his  medical  profession  in  the  ancient  lines : 

Lucas,  Evaiipelii  et.  medicime  muncra  pandcns, 

Artihus  hinc,  iUinc  rclii/ioue,  valct : 
Ulilis  ille  labor,  per  qnem  vixcre  tot  segri ; 

Ulilior,  per  qucm  tot  didicere  mori! — P.  S.] 
t  [So  says  Jerome,  Lib.  de  viris  illustribus,  cap.  vii.  at  the  close :  SepuUus  est  Constanlinopoli,  ad  quam  urbcm  vicesimo 
Constanlii  anno,  ossa  ejus  cum  relinuiis  Andrece  opostoti  translata  sunt. — V.  S.] 


2.     THE   GOSPEL  ACCORDING  TO   LUKE. 


and  ii.,  the  parables  in  clis.  xv.  and  xvi.,  and  many  other  singularia  Lucm ;  and  even  where  his 
facts  coincide  with  those  of  the  other  narratives,  he  relates  them  in  a  manner  of  his  own.  lie 
is  far  more  careful  than  Matthew  to  preserve  the  strict  order  of  events  (icadelljj),  and  to  comply 
with  the  retiuirements  of  a  history,  properly  so  called.  His  important  preface  (i.  1-4),  which 
is  written  in  pure  Greek,  implies  previous  diligent  investigation  of  the  various  sources  open  to, 
him.  He  tells  us  that  many  had  already  attempted  (eTrfxf'V'?''"'"') — for  so  we  understand  his 
account — a  written  history  of  the  occurrences  of  the  life  of  Jesus.  They  had  endeavored  to 
take  for  their  guidance,  the  real  instructions  of  the  first  witnesses  for  Jesus,  the  Apostles,  from 
whom  Luke  distinguishes  both  himself  and  them.  It  seems  very  improbable  that  Luke  is  here 
alluding  to  the  Gospels  of  Matthew  and  Mark.='=  He  seems  rather  to  have  in  view  certain  lite- 
rary efforts  of  Christian  antiquity,  of  which  some  might  be  better  than  others;  but  among 
which  not  one  was,  in  his  opinion,  quite  satisfactory.  He,  at  least,  considers  them  inadequate 
for  the  '■'■  certainty^''  (dacpdXeia)  of  the  faith  of  Theophilus;  and  having  weighed  and  examined 
the  various  documents  to  which  he  had  access,  he  felt  himself  powerfully  impelled  to  under- 
take such  a  work  also,  and,  as  far  as  in  him  lay,  to  improve  upon  the  accounts  of  his  prede- 
cessors. 

The  third  Gospel  bears  the  plainest  traces  of  the  individuality  of  its  composer,  as  far  as  we 
know  him  from  the  few  hints  of  the  Acts,  and  of  the  Epistles  of  Paul.  As  Luke  was  a  Chris- 
tian of  the  Gentiles,  his  work  bears  a  decidedly  universal  character  [/.  e.,  he  represents  Chris- 
tianity as  the  religion  for  the  whole  race,  and  for  all  societies,  classes,  and  conditions  of  men]. 
It  is  he  who  traces  the  genealogy  of  our  Lord,  not  to  Abraham  only,  as  Matthew,  but  to  Adam, 
and  cares  less  to  represent  the  Messiah  of  God  in  His  relation  to  Israel  than  in  His  relation  to 
all  mankind.  Is  he  represented  to  us  as  a  scientifically  educated  man,  living  in  the  polished 
city  of  Antioch,  whith  Cicero  commends  t  as  a  seat  of  science  and  learning?  The  style  as  well 
as  the  contents  of  his  writings  plainly  show  that  he  was  not  brought  up  at  the  receipt  of  cus- 
tom, or  beside  the  nets  of  the  fisherman.  Again,  we  recognize  the  physician  (Col.  iv.  14)  by 
the  minute  accuracy  with  which  he  describes  certain  diseases,  and  find,  from  other  remarks, 
that  the  physician  was  at  the  same  time  an  excellent  psychologist.|  Ch.  iv.  38 ;  xxii.  43,  44, 
and  51,  may  be  cited  as  proofs  of  the  former;  while  in  ch.  ix.  54-61 ;  xviii.  34;  xxiii.  12,  and 
xxiv.  41,  we  find  significant  hints  of  his  insight  into  the  mysteries  of  human  nature.  And,  last- 
ly, does  it  appear  from  the  Epistles  of  Paul  that  Luke  was  his  friend  and  fellow-traveller  ?  No 
other  Gospel  bears  such  visible  traces  of  the  genuine  Pauline  spirit.  It  is  not  indeed  probable, 
that  when  Paul  speaks  of  Jns  Gospel  (Eom.  ii.  16;  2  Tim.  ii.  8),  he  is  alluding  to  the  written 
narrative  of  Luke ;  yet  both  coincide,  in  a  remarkable  manner,  in  their  descriptions  of  the  iur 
stitution  of  the  Lord's  Supper  (Luke  xxii.  19,  20;  comp.  1  Cor.  xi.  23-29),  in  their  mention  of 
the  appearance  of  Christ  to  Peter  (comp.  Luke  xxiv.  34  and  1  Cor.  xv.  5),  and  in  other  special 
circumstances'.  In  the  form,  too,  of  his  expressions,  as  well  as  in  the  choice  of  his  incidents, 
we  recognize  in  Luke  a  genuine  follower  of  Paul.  Consider,  in  this  view,  his  narrative  of  the 
preaching  of  Jesus  at  ISFazareth,  and  the  mention  of  divine  favors  bestowed  upon  Gentiles  under 
the  Old  dispensation  (ch.  iv.  16-30) ;  the  anointing  of  the  Lord  by  the  repentant  sinner  in 
Simon's  house,  and  the  pardon  vouchsafed  to  her  faith  (ch.  vii.  36-50) ;  the  parable  of  the 
Pharisee  and  publican,  who  went  down  to  his  house  justified  (8e^iKaio3iievos,'  ch.  xviii.  14);  the 
history  of  Zaccheus  (ch.  xix.  1-10),  of  the  penitent  thief  on  the  cross  (ch.  xxiii.  39-43),  and 
other  incidents  which  might  be  mentioned.  As  Paul  led  the  people  of  the  Lord  out  of  the 
bondage  of  the  law  into  the  enjoyment  of  gospel  liberty,  so  did  Luke  raise  sacred  history  from 
the  standpoint  of  the  Israelitish  nationality/^  to  the  higher  and  holier  ground  of  universal 
humaniti/. 

*  [The  Tvord  '^mamj"  must  at  all  events  imply  more  than  two,  and  applies  to  imperfect  accounts  which  are  to  be 
superseded  in  whole  or  in  part  by  the  more  full  and  exhaustive  narrative  of  Luke.  Alford  {Prolegomena  to  vol.  i.  of  Ms 
Cnmvtentary,  p.  50)  gives  it  as  his  opinion  that  Luke  never  saw  the  Gospels  of  Matthew  and  Mark,  else  "he  would  most 
certainly  have  availed  himself  of  those  parts  of  their  narratives,  which  are  now  not  contained  in  his  own." — P.  S.] 

t  In  Verrem.  ch.  2. 

I  Proofs  of  the  scientific  acquirements  of  the  physicians  of  those  times,  and  of  Luke  in  particular,  are  abundantly  fur- 
nished by  Tholuck  in  his  Glauhwurdigkeit  der  evangelisclien  Geschichie,  p.  160  ff. 


THE  GOSPEL  ACCORDING  TO  LUKE. 


'  And  hence  it  is  no  diflicult  task  to  characterize  in  a  few  words  the  distinctive  jjecnliarities 
of  the  third  Gospel.  Matthew  presents  Christ  to  us  as  the  Messiah  of  Israel;  Mark  announces 
the  Gospel  of  the  Son  of  God;  while  Luke  depicts  the  Son  of  man,  appearing  indeed  in  Israel, 
but  for  the  benefit  of  the  whole  race  of  man.*  Most  justly,  therefore,  may  the  figure  of  a  man 
be  appropriated  to  him  from  among  the  symbols  by  which  the  ancient  Church  designated  the  four 
Evangelists.  He  does  not,  indeed,  soar  to  such  heights  as  the  Eagle  (John),  but  chooses  our 
earth  as  his  sphere  of  action,  and  shows  us  the  incarnate  Son  of  God,  "  in  all  things  made  like 
unto  His  brethren,"  sin  only  excepted.  And  as  the  Epistle  to  the  Hebrews  teaches  us  to  con- 
template the  humanity  of  the  Son  of  God  as  gradually  developing,  and  attaining  the  highest 
degree  of  perfection  (Heb.  ii.  10;  v.  9;  xii.  2),  so  also  does  the  Gospel  we  are  now  considering. 
The  two  former  Gospels  show  us  icTio  Jesus  icas:  this  informs  us  hoic  He  lecame  what  He  was; 
pointing  out  to  us  successively  the  Kapnos  rrjs  KoiXias  (ch.  i.  42),  the  j3p€(pos  (ch.  ii.  16),  the  naibiov 
(ch.  ii.  27),  the  TraU  (ch.  ii.  40),  the  dvijp  (ch.  iii.  22).  No  other  Gospel  is  of  so  strongly  anti- 
docetic  a  character ;  it  is  a  continuous  commentary  on  those  suggestive  words  of  the  Apostle, 
"  God  sending  His  Son  in  the  Ul-eness  {h  opoiuip-an)  of  sinful  flesh"  (Rom.  viii.  3).  In  studying 
it,  we  are  more  attracted  by  the  loveliness  than  even  by  the  dignity  of  the  Lord ;  and  the  Holy 
One,  born  of  Mary,  appears  before  our  eyes  as  the  fairest  of  the  children  of  men  (Ps.  xlv.  2). 
Does  it  not  even  seem  as  if  Luke  had  felt  the  necessity  of  transferring  to  his  Master  the  very 
calling  to  which  his  own  life  had  been  hitherto  devoted,  while  depicting  to  us,  far  oftener  than 
the  other  Evangelists,  the  great  'larpos,  the  Physician  who  came,  not  only  to  "  minister  "  (Matt. 
XX.  28),  but  "  who  went  about  doing  good  "  (Acts  x.  38),  who  felt  compassion  for  all  diseases  both 
of  mind  and  body,  and  whose  power  was  present  to  heal?  (Luke  v.  17).  Even  in  recording 
such  words  and  deeds  of  our  Lord  as  are  also  noticed  by  his  two  predecessors,  Luke  generally 
adds  some  important  hints,  which  give  greater  prominence  to  the  genuine  Immaidty  of  His 
person^  and  the  Jiealing  nature  of  His  redeeming  icorh.  All,  for  instance,  narrate  the  tempta- 
tion in  the  wilderness,  but  Luke  alone  adds  that  "the  devil  departed  from  Him  for  a  season^ 
All  describe  His  agony  in  Gethsemane,  but  Luke  alone  has  preserved  the  touching  account  of 
His  hloody  sweat,  and  of  the  angel  who  strengthened  Him.  All  speak  of  the  repentance  of 
Peter,  but  Luke  alone  of  that  hole  of  the  Lord  which  accompanied  the  crowing  of  the  cock. 
And  this  genuine  human  greatness  of  the  Redeemer,  appears  the  more  striking  in  this  Gospel, 
from  its  continuous  contrast  with  the  poverty  of  His  outward  condition,  and  the  opposition  of 
His  enemies.  The  angels  and  shepherds  at  the  nativity  ;  Simeon  and  Anna  at  the  presentation 
of  the  child  in  the  temple;  Simon  and  the  "woman  who  was  a  sinner;"  the  tears  of  Jesus 
over  Jerusalem,  and  the  hosannas  of  the  multitude ;  the  silent  seriousness  of  the  sufferer,  and 
the  noisy  jesting  of  Herod  and  his  men  of  war;  His  prayer  on  the  cross  for  His  enemies,  and 
the  apathy  and  hatred  of  the  crowd : — what  striking  contrasts,  depicted  by  Luke  alone,  and 
greatly  enhancing  the  beauty  of  his  Gospel!  Not  only  remarkable  copiousness,  but  surprising 
variety,  characterize  this  history,  and  render  it,  both  from  its  contents  and  style,  of  the  first 
importance  toward  a  right  acquaintance  with  the  life  and  character  of  the  Lord  Jesus  Christ. 
It  is  the  crown  of  the  synoptic  Gospels,  as  the  symbol  of  man  (Luke)  rises  above  that  of  the 
bullock  (Matthew)  and  the  lion  (Mark). 

§  3.    AUTnENTICITY  AND  COMPOSITION  OF  THE  GOSPEL  ACCORDING  TO  LUKE. 

After  what  has  been  said,  the  genuineness  of  the  third  Gospel  can  scarcely  be  doubted.  TTe 
have  found  it  bearing,  throughout,  that  peculiar  stamp  which  would  characterize  the  spirit  of 
the  friend  and  fellow-traveller  of  Paul.  But  there  is  also  no  lack  of  external  evidence.  The 
most  ancient  is  that  offered  by  Luke  himself,  in  the  beginning  of  the  Acts,  where  he  plainly  de- 
clares that  both  books  were  the  composition  of  the  same  person.     The  supposition  that  the 

*  It  is,  of  course,  understood  by  all  refloctinp;  readers  that  such  remarks  concerning  the  peculiarities  of  the  Evaagelists 
arc  meant  not  in  an  ahsolute,  but  in  a  relative  sense  only.  AVe  speak  not  of  exclusive  advantages  of  the  Evangelists,  hut 
only  of  the  prevailing  standpoint  from  which  a  parte  potiori  each  represents  the  inexhaustible  wealth  of  the  life  of  the 
God-Man, 


3.     AUTHENTICITY  AND   COMPOSITION   OF  THE   GOSPEL. 


companion  of  Paul  (Acts  xvi.  10;  xx.  5)  was  another  than  Luke,  either  Timothy  (Mayerhof)  or 
Silas  (Hennell  and  others),  already  rank  among  the  antiquarian  curiosities  of  historical  criti- 
cism. It  will  be  shown  hereafter,  how  certain  it  is  that  the  book  called  the  Acts  of  the  Apos- 
tles, is  the  production  of  Luke ;  *  but  the  same  evidence  proves  also  the  authenticity  of  his 
Gospel. 

Further  external  testimony  is  abundantly  furnished  by  Irenseus,  Origen,  and  TertuUian, 
while  Eusebius  also,  without  any  hesitation,  places  this  Gospel  in  the  rank  of  the  ofioXo- 
yovufva.  For  details,  see  the  various  Introductions,  especially  also  Iviechhofer's  Quellen- 
sammlung,  or  Collection  of  the  Sources  for  the  History  of  the  New  Testament  Canon  (Zurich, 
1844). 

It  might  seem  surprising  that  Papias,  who  speaks  so  decidedly  of  the  two  former  Gospels, 
should  have  left  no  notice  of  the  third;  but,  on  the  other  hand,  we  may  be  certain,  that  if  a 
spurious  Gospel  had,  in  his  days,  been  in  circulation  under  the  name  of  Luke,  so  conscientious 
a  man  would  hardly  have  failed  to  warn  his  readers  against  it.  Besides,  the  preface  of  Luke 
seems  to  have  been  present  to  his  mind,  if  he  did  not  exactly  follow  it  in  writing  the  com- 
mencement of  his  now  unfortunately  lost  avyypaixfxara  (Eusebius  H.  E.  iii.  39).  See  Credner's 
Introduction  to  the  N.  T.  vol.  i.  p.  202.  If  the  ingenious  conjecture  of  Lange  {Leben  Jesu^  i. 
p.  252),  that  Luke  was  one  of  those  Greeks  who  came  to  Jesus  shortly  before  His  death  (John 
xii.  20),  and  indeed  the  same  whom  Papias  calls  Aristion  {lucere  =  opto-rei'fti'),  could  be  sub- 
stantiated, this  silence  would  be  sufficiently  explained.  But  be  this  as  it  may,  it  is  abundantly 
compensated  by  the  involuntary  but'  powerful  testimony  of  the  well-known  Marcion,  in  the 
second  century.  It  is  certain  that  this  Gnostic  was  well  acquainted  with  this  Gospel,  which  he 
has  both  used  and  mutilated,  incorporating  much  of  it  in  his  own,  to  support  his  heretical  opin- 
ions, and  thus  proving  that  it  existed,  not  only  in  his  days,  but  in  those  of  his  teacher  Cerdo 
(TertuUian,  de  prcescript.  hmret.  cap.  51). 

Certain  critics  of  our  days  have  represented  the  so-called  Gospel  of  Marcion  (chiefly  known 
to  us  through  the  writings  of  Epiphanius  and  TertuUian),  not  as  a  corruption  of  the  original, 
but  as  one  of  the  sources  whence  the  present  (ungenuine)  Gospel  of  Luke  is  derived.  Dr.  A. 
Ritschl  especially,  in  his  Das  Evangelium  Marcions  nnd  das  hanoniscJie  Evangelium  des  Lul'as 
(Tubingen,  1846),  has  zealously  defended  the  hypothesis,  "that  the  Gospel  of  Marcion  is  not  a 
mutilation  of  the  third  Gospel,  but  the  basis  of  it;  "  but  he  himself  afterward  abandoned  this 
view.t  Schwegler  {NacJiapost.  Zeitalter,  i.  pp.  260-284),  Baur  {Kritische  Untersiichungen  iiher 
die  hanonisclien  Ecangelien^  p.  397),  and  Zeller  {Tlieol.  Ja1irhiichei\  ii.  1843,  pp.  50-90)  have 
sought  to  explain  the  Gospel  of  Luke  as  being  written  with  a  distinct  party-purpose,  in  the 
sense  of  the  Tubingen  school ;  namely,  either  for  the  purpose  of  reconciling  the  Petrine  and 
Pauline  parties,  or  of  giving  a  certain  triumph  to  the  Pauline  tendency.  |  Such  criticism, 
which  sees  in  the  most  evident  traces  of  mature  Christian  individuality  only  the  fruit  of  cool 
calculation,  and  the  craftiness  of  party  spirit,  is  morally  condemned,  even  before  it  is  scientifi- 
cally refuted.  Such  criticism  killed  and  buried  the  hypotheses  of  its  immediate  predecessors, 
Strauss,  and  Bruno  Bauer,  but  the  feet  of  them  that  shall  carry  it  out  dead  are  already  at  the 
door  (Acts  V.  9) ;  and,  meanwhile,  we  may  rest  contented  with  the  refutation  of  the  monstrous 
hypothesis,  concerning  the  inverted  Marcion,  furnished  by  Hahn,  Olshausen,  and  de  Wette, 

*  Comp.  Lechler  on  Acts,  p.  ii.  (in  Lange's  Commentary). 

t  [In  an  article  on  the  subject  in  the  Tubingen  Thcot.  Jahrhuchcr  for  1851. — P.  S.] 

t  [I  add  a  judicious  remark  of  the  archbishop  of  York,  Dr.  William  Thomson,  in  his  article  on  the  Gospel  of  Luke,  in 
Smith's  Dictionary  of  the  Bible,  vol.  ii.  p.  155 :  "The  passages  which  are  supposed  to  bear  out  this  ^Pauline  tendency,'  are 
■brought  together  by  Hilgenfeld  with  great  care  (.Evangelien,  p.  220) ;  but  Reuss  [of  Strassburg,  a  liberal  critic]  has  shown, 
by  passages  from  St.  Matthew  which  have  the  same  tendency  against  the  Jews,  how  brittle  such  an  argument  is,  and  has 
left  no  room  for  doubt  that  the  two  Evangelists  wrote  facts  and  not  theories,  and  dealt  with  those  facts  with  pure  historical 
candor  (Reuss :  Histoire  de  la  Theologie,  vol.  ii.  1.  vi.  ch.  vi.).  Writing  to  a  Gentile  convert,  St.  Luke  has  adapted  the 
form  of  his  narrative  to  their  needs ;  hut  not  a  trace  of  a  subjective  bias,  not  a  vestige  of  a  personal  motive,  lias  been  suffered 
to  sully  the  inspired  page.  Had  the  influence  of  Paul  been  the  exclusive  or  principal  source  of  this  Gospel,  we  should 
have  found  in  it  more  resemblance  to  the  Epistle  to  the  Ephesians,  which  contains  (so  to  speak)  the  Gospel  of  St. 
Paul."— P.  S.] 


6  THE  GOSPEL  ACCORDING  TO   LUKE. 

Compare  also  the  learned  Dissertatio  de  Marcione,  Lucani  Bcangelii  adulteratore^  of  Dr.  Har- 
ting,  Traj.  ad  Ehenum,  1849.* 

The  aim  of  Luke  in  writing  his  Gospel  is  sufficiently  clear  from  his  preface.  Concerning 
Theophilus,  see  the  remarks  on  eh.  i.  1-4.  His  chief  source  of  information  -was  undouhtedly 
oral  tradition.  This  had,  however,  been  already,  in  various  instances,  reduced  to  writing.  We 
will  not  venture  to  assert  (with  Dr.  Baur)  that  he  also  knew  and  used  the  Gospel  of  Matthew ; 
at  least  this  is  by  no  means  "  a  long-established  result  of  critical  research."  But  according  to 
the  testimony  of  Irenteus  {Adtersus  hares,  iii.  1,  14),  of  Origen  (in  Eusebius'  E.  E.  vi.  25),  and 
of  Tertullian  {Ad-c.  Marc.  iv.  2),  the  Apostle  Paul  exercised  a  direct  influence  in  the  composi- 
tion of  this  Gospel.  The  difterent  accounts  of  the  Fathers  of  the  ancient  Church  may  be  so 
harmonized,  that  Paul  was  not  only  the  enlightener  {illuminator)  of  Luke  during  the  progress 
of  his  work,  but  that,  when  completed,  it  received  his  approbation.  It  is  true,  indeed,  that  our 
Evangelist  does  not  name  Paul  as  an  authority,  but  this  was  unnecessary  to  accredit  his  narra- 
tive to  Theopliilus;  and  its  early  and  undisputed  reception  as  canonical,  proves  that  the  primi- 
tive Church  soon  recognized  in  this  Gospel  the  marks  of  a  genuine  apostolicity.  Indeed,  it  was 
never  discredited,  except  by  the  Cerinthians  and  Ebionites. 

As  to  the  time  of  composition,  Luke,  as  well  as  Matthew  and  Mark,  seems  to  have  written 
his  Gospel  before  the  destruction  of  Jerusalem.  The  abrupt  conclusion  of  the  Acts  (ch.  xxviii. 
30,  31)  leaves  us  to  suppose  that  Paul  was  still  alive  when  this  second  record  was  completed. 
]St"or  is  it  by  any  means  proved,  by  ch,  xxi.  24,  that  this  Gospel  was  not  written  till  after  the 
year  70.  If  we  had  here  only  a  Taticinium  post  eventum,  the  Evangelist  would  undoubtedly 
have  made  a  far  more  precise  distinction  between  the  destruction  of  Jerusalem  and  the  second 
coming  of  our  Lord. 

The  place  where  this  Gospel  was  composed  can  only  be  conjectured.  Alexandria,  Bceotia 
Achaia,  Cassarea,  Asia  Minor,  and  Eome,  have  all  been  mentioned,  with  more  or  less  reason. 
Perhaps  the  latter  seems  the  least  arbitrary  supposition ;  but  the  whole  question  is  one  of  minor 
importance,  the  saying  of  Paul  holding  good  in  this  instance :  6  Xdyoy  rov  Qeov  ov  Beterai  (2  Tim. 
ii.  9). 

[According  to  Irenseus  (Adv.  hcer.  iii.  1)  Luke  wrote  after  the  death  of  Peter  and  Paul,  i.  e., 
after  64.  But  it  seems  to  me  intrinsically  very  probable  (with  Thiersch)  that  the  Gospel  of 
Luke  was  written  at  Caisarea  in  Palestine  during  Paul's  imprisonment  there,  a.  d.  58-60; 
while  his  Acts  were  composed  at  Eome  before  the  close  of  the  first  imprisonment  of  Paul,  be- 
tween 61-68 ;  for  his  martyrdom  would  hardly  have  been  ignored  in  Acts  xxviii.  31,  if  it  had 
occurred  before.  Alford  (in  Prolegomena  to  his  Commentary  on  the  Gospels,  p.  46,  4th  ed.) 
places  the  composition  of  the  third  Gospel  even  earlier,  before  a.  d.  58,  consequently  before 
the  traditional  date  of  the  Gospel  of  Matthew.  But  according  to  the  ahnost  unanimous  testi- 
mony of  the  early  Church,  Matthew's  Gospel  was  written  first.  Jerome,  in  his  biographical 
sketch  of  Luke,  De  tiris  illustr.  cap.  vii.,  mentions  that  some  understand  Paul  to  refer  to  the 
written  Gospel  of  Luke  qiiotiesqininque  in  epistolis  suis  Faulus  dicit  juxta  Evangeliitm  meum. 
But  this  is  no  doubt  the  gospel  which  Paul  preached  himself  (comp.  Gal.  i.  8,  9) ;  and  as  to  the 
passage  2  Cor.  vili.  18  which  Jerome  quotes,  it  is  not  certain  that  Luke  is  intended,  and  in  any 
case,  ev  Tw  (vayyiKloi  refers  not  to  a  written  Gospel,  but  to  the  aftairs  of  the  preached  gospel  and 
its  spread  among  the  Gentiles.  On  the  other  hand,  de  Wette,  Eeuss,  Bleek,  Meyer,  and  others, 
place  the  composition  too  late,  viz.,  soon  after  the  year  TO,  on  the  false  assumption  that  Luke, 
xxi.  24  f.,  already  presupposes  the  destruction  of  Jerusalem.     See  Com.  in  loco. — P.  S.] 

The  integrity  of  this  Gospel  is  beyond  all  doubt.  The  objections  formerly  made  to  the 
first  two  chapters  are  not  more  weighty  than  those  made,  on  doctrinal  grounds,  to  Matt.  i. 
and  ii. 

*  [Comp.  also  Bishop  Thirlwall's  Introduction  to  Sclciennachcr  on  LuTce,  and  especially  Volckmar,  Das  Evange- 
Thim  Marcions,  Leipzig,  1352,  wlio,  tliough  some  of  Lis  views  are  untenable,  has  conclusively  proved  that  our  Gospel  of 
Luke  is  older  th.in  the  mutilation  of  Marcion.  Xhe  original  always  precedes  the  caricature ;  truth  is  older  than  heresy.— 
P.  S.] 


4.    THEOLOGICAL  AND  HOMILETIC   COMMENTARIES. 


With  respect,  finally,  to  its  dignitas  canonica  et  auctoritas  divina.,  the  third  Gospel  is  certain- 
ly not  the  work  of  one  of  the  first  Apostles ;  but  who  can  prove  that  the  promises  of  our  Lord, 
John  xiv -xvi.,  concerning  the  Paraclete,  were  limited  to  the  Twelve ;  and  may  we  not  rather 
apply  to  the  calling  of  Luke  to  be  an  Evangelist,  the  apostolic  word :  eKcuna  8e  tidorai.  tj  (paue- 
ptoais  Tov  nvevfiaTos  irpos  to  av[j.(pepov  (1  Oor.  xii.  7)  ? 


§  4.    THEOLOGICAL  AND  HOMILETIC  COMMENTARIES  ON  THE  GOSPEL  ACCORDING  TO  LUKE. 

The  great  value  of  the  third  Gospel  easily  explains  the  large  number  of  investigations 
and  comments.  We  confine  ourselves  to  such  works  as  are  specially  devoted  to  Luke, 
and  omit  the  general  commentaries  and  works  on  the  Bible,  which  include  Luke  among 
the  rest. 

Above  many  others  we  mention  J.  Pisoatoe  :  Analysis  logica  Emngelii  secundum  Lxicam, 
Siegen,  1596  ;  Mortis  :  Prmlect.  in  Lum  Evang.,  ed.  Donat.^  Lips.  1795 ;  F.  Schleiermaohee  : 
Ueber  die  Schriften  des  LuJcas,  ein  Tcritischer  Yersuch,  Berlin,  1817  [transl.  into  English  by 
Bishop  Thirlwall] ;  H.  Planck  :  Oiservationes  qumlam  de  Lucm  Emngelii  analysi  critica  a 
ScUeiermachero  pro2)osita,  Gottingen,  1819;  K.  W.  Stein:  Commentar  zu  dem  Emng.  des  Lu- 
kas,  Halle,  1830 ;  F.  A.  Boenemann  :  Scholia  in  Lticam  ad  sui^i^lendos  reliquonim  inter2)retum 
cojnmentarios,  Lips.  1830 ;  Lisko  :  Die  FaraMn,  und  Witnder  Jesu,  1836  and  1841 ;  Lange  : 
The  Exposition  of  the  Gospel  of  Luke  in  his  Leien  Jesu,  3d  Part,  3d  Division;  R.  Stiee:  Die 
Reden  Jesu  nacTi  Marcus  und  LuTcas,  Barmen,  1844  [the  same  in  English :  The  Words  of  the 
Lord  Jesus,  transl.  by  Rev.  Wm.  B.  Pope,  vols.  iii.  and  iv.  of  the  new  Philad.  ed.— P.  S.] ;  J.  ab 
UTREonx  Deesselhtjis  :  Over  het  Emngelie  van  Lucas  (a  crowned  prize-essay  of  the  Society  of 
Haag  irro  mndieanda  religione  Christiana),  1839;  J.  da  Costa:  Beschouwing  v.  het  Ev.  v.  L^i- 
cas  Amsterdam,  1850;  Dr.  H.  E.  Vinke:  Eet  Ei\  v.  Lucas  met  opheld.  en  toejMSS.  aanmerhin- 
gen  Utrecht,  1852;  W.  F.  Bessee:  Das  Evangelium  Lticce  in  Bihelstunden  far  die  Gemeinde 
ausgelegt,  3d  ed.,  Halle,  1854  [homiletical  and  practical];  Heubnee:  PraUische  Erlldrung  des 
Neuen  Testaments,  2d  vol.  containing  the  Gospel  of  Luke,  Potsdam,  1856. 

Among  older  commentaries  the  work  of  the  Dutch  divine  Segaae:  Olsermtiones  pJdlol.  et 
theolog.  in  Emng.  Lucm  cainta  j)riora,  Ultraject.,  17C6,  should  not  be  forgotten.  Special  trea- 
tises on  single  chapters  and  verses  will  be  noticed  at  their  proper  places. 

[The  English  and  American  commentaries  on  the  Gospel  of  Luko  are  chiefly  those  contained 
in  the  general  commentaries  (either  of  the  whole  Bible  or  of  the  N.  T.,  or  at  least  of  the  Gos- 
pels) of  Hammond,  Whitby,  Buekitt,  Matthew  Henet,  John  Gill,  Adam  Claeke,  Scott, 
DoDDEiDGE,  Bloomfield,  Webstee  and  Wilkinson,  Alfoed,  Woedswoeth,  Baenes,  Owen, 
Crosby,  Jacobus  (and,  in  course  of  preparation,  Nast,  and  Whedon).  In  addition  to  these  we 
mention  James  Ford  :  The  Gospel  of  S.  Lule  illustrated  (chiefly  in  the  doctrinal  and  moral 
sense)  from  ancient  and  modern  authors,  Lond.  1851  (684  pages);  (N.  N.  Whiting:)  The  Gos- 
pel according  to  LuTce,  translated  from  the  Greel,  on  the  basis  of  the  Common  Version,  with 
{philological)  Notes.  Ne^  York:  Am.  Bible  Union,  I860.— Of  the  Fathers  we  have  Homilies 
and  imperfect  Commentaries  on  Luke  by  Oeigen,  EtrsEBius,  Cyeil  of  Alexandria  (the  last  two 
first  published  by  Cardinal  Angelo  Mai,  in  Patrum  Nova  BibUotheca  ex  Vat.  Codd.  Rom. 
1844,  vols.  ii.  and  iv.),  Ambrose  (torn.  i.  col.  1261-1544,  in  the  Bened.  ed,  of  Ambr.  Opera,  Par. 
1686),  and  others.  Jerome  wrote  a  brief  Commentary  on  all  the  Gospels  (as  also  on  the 
Epistles  and  the  Apocalypse,  and  the  greater  part  of  the  Old  Testament) ;  but  his  Commentary 
on  Luke  is  rather  superficial.  See  the  Vallarsi  edition  of  Jerome's  works,  tom.  x.  pp.  772-828. 
Of  Cheysostom  we  have  a  series  of  Homilies  on  Matthew  and  John  (in  tom.  vii.  and  viii.  of 
Montfaucon's  ed.  of  Chrys.),  but  none  on  Mark  and  Luke.  The  Patristic  interpretations,  includ- 
ing extracts  from  certain  Homilies  of  Augustine,  Gregory,  Bede,  etc.,  are  conveniently  (though 
nol;  completely)  brought  together  for  the  English  reader  in  the  Oxford  translation  of  Thomas 
Aquinas'  Catena  Patrum,  vol.  iii.  Part  i.  Oxford,  1843.— P.  S.] 


THE   GOSPEL  ACCORDING  TO  LUKE. 


§  5.    FUNDAMENTAIi  IDEA  AND  OEGANIC  AERANGEMENT  OR  DIVISION  OF  THE  GOSPEL 

ACCORDING   TO  LUKE. 

"  The  second  man  is  the  Lord  from  heaven  "  (1  Cor.  xv.  47).  These  words  of  Paul  might 
well  be  chosen  as  the  inscription  of  the  most  Pauline  of  all  the  Gospels.  On  the  one  hand,  we 
are  taught  to  see  in  Christ  the  Lord  from  heaven,  whose  miraculous  conception  in  the  womb 
of  a  virgin,  and  visible  ascension  after  the  accomplished  victory,  are  far  more  minutely  and  pre- 
cisely related  by  Luke  than  by  any  of  his  fellow-witnesses.  On  the  other  hand,  he  represents 
Him  to  us  as  the  second,  the  perfect,  the  ideal  man,  in  whom  the  saying,  '■'•Homo  suin,  nil  hu- 
mani  a  me  alienum  piito,''^  becomes  a  sacred  reality.  And  beyond  any  of  his  fellow-laborers, 
does  he  porti-ay  the  genuine  human  purity  and  beauty,  the  human  love  and  pity,  and  the  hu- 
man dignity  and  glory,  of  our  Lord ;  while  he  bears  no  less  emphatic  testimony  to  his  Divinity. 
From  ch.  1.  4,  5 ;  iii.  1,  2  ;  ix.  28,  and  other  passages,  we  learn  that  Luke  aims  more  fully  than 
Matthew  or  Mark  at  chronological  order  in  the  arrangement  of  events.  The  higher  unity  of 
the  different  parts  is  found  in  the  central  idea :  Jesus  Christ,  the  Son  of  Man. 

Fart  First. 
The  Miraculous  Birth  and  Normal  Develajprnent  of  the  Son  of  Man.    (Ch.  i.  and  ii.) 

1st  Section. — Events  peeceding  the  bieth  of  Cheist  (ch.  i.  5-80). 

A.  Annunciation  of  the  birth  of  His  forerunner  (vers.  5-25). 

B.  Annunciation  of  the  birth  of  the  Messiah  (vers.  26-38). 

0.  Hymns  of  praise,  with  which  the  expectation  of  the  Messiah's  birth  and  the  actual  birth 
of  the  Baptist  are  greeted  (vers.  89-80). 

2d  Section. — The  msTOEY  of  the  Nativity  (ch.  ii.  1-20). 

A.  The  highest  gift  of  Heaven  (ch.  ii.  1-7). 

B.  The  first  Gospel  upon  earth  (vers.  8-12). 

0.  Heaven  and  earth  united  in  celebrating  the  Nativity  (vers.  13-20). 
3d  Section. — The  histoey  of  the  development  of  the  Son  of  Man  (ch.  ii.  21-52). 

A.  The  eighth  day ;  or,  submission  to  the  law  (ver.  21). 

B.  The  fortieth  day ;  or,  the  redemption  from  the  service  of  the  temple  (vers.  22-40). 

C.  The  twelfth  year ;  or,  the  growth  in  wisdom  and  favor  (vers.  41-52). 

Fart  Second. 
The  Beneficent  Activity  and  Eoly  Filgrimage  of  the  Son  of  Man.     (Ch.  iii.  1-six.  27.) 

1st  Section. — Testimony  boene  to  Messiah*  (ch.  iii.  and  iv.  1-13). 

A.  By  the  preaching  and  baptism  of  John  (vers.  1-22). 

B.  By  the  genealogy  (vers.  28-38). 
0.  In  the  wilderness  (ch.  iv.  1-18). 

2d  Section. — The  joueneyings  of  Jesus  (ch.  iv.  14  to  ix.  50). 

A.  Nazareth  (cli.  iv.  16-30).     The  first  rejection  of  the  holy  Son  of  Man  by  the  sinful  chil- 

dren of  men. 

B.  Capernaum  (ch.  iv.  31-vii.  50).     The  Prophet  mighty  in  deed  and  word  before  God  and 

all  the  people. 

*  [The  Gci-man  titles  for  the  three  sections  are  shorter  than  the  translation :  Die  Beglauligung ;  die  Wanderschaft ; 
der  Todeiweg.—V.  S.] 


§5.  FUNDAMENTAL  IDEA  AND  ORGANIC  ARRANGEMENT.  9 

a.  The  first  settlement,  the  first  miracles,  the  first  choice  of  Apostles  at  Capernaum  (ch. 

iv.  31-v.  11). 
J.  The  first  departure  from  Capernaum  to  journey  in  its  neighborhood.     The  Son  of 

Man  the  Physician  of  the  sick,  the  Friend  of  the  publicans,  the  Lord  of  the  Sabbath, 

the  Lawgiver  of  the  kingdom  of  God  (ch.  v.  12-vi.  49). 

c.  The  first  return  to  Capernaum ;  the  first  fruits  of  the  believing  Gentiles  (ch.  vii,  1-10). 

d.  A  second  departure  from  Capernaum.  The  Son  of  Man  manifested  as  a  compassion- 
ate High-Priest  at  the  gate  of  ISTain,  and  at  the  table  of  Simon ;  and  also  as  the  holy 
Messiah,  to  the  scandal  of  John,  of  the  people,  and  of  the  Pharisees  (vers.  11-50). 

0.  Galilee  and  its  neighborhood,  including  Capernaum  (ch.  viii.  l-ix.  50). 
a.  The  first  Christian  sisterhood  (ch.  viii.  1-3). 
&.  The  parables  of  the  kingdom  of  God  (vers.  4-21). 

e.  The  King  of  this  kingdom,  also  the  Lord  of  creation,  of  the  vrorld  of  spirits,  and  of 
death  (vers.  22-56). 

d.  The  Son  of  Man  proclaimed  by  the  twelve  Apostles,  feared  by  Herod,  honored  by 

the  multitude  whom  He  had  fed  (ch.  ix.  1-17). 

e.  The  glory  of  the  Son  of  Man  acknowledged  on  earth,  and  accredited  by  Heaven. 
The  scenes  on  the  summit  and  at  the  foot  of  Mount  Tabor  (vers.  18-50). 

3d  Section. — The  way  of  death  (ch.  ix.  51-xix.  27). 

A.  The  divine  harmony  exhibited  in  the  Son  of  Man,  and  the  four  temperaments  of  the 

children  of  men  (ch.  ix.  51-62). 

B.  The  seventy  disciples  (ch.  x.  1-24). 

0.  Lessons  of  love,  faith,  and  prayer  (ch.  x.  25-xi.  13). 

D.  The  Son  of  Man  dealing  with  sanctimonious  enemies  and  weak  friends  (ch.  xi.  14-xii.  59). 

E.  The  Son  of  Man  dealing  with  the  sin  of  some  and  the  misery  of  others  (ch.  xiii.  1-17). 

F.  The  nature  of  the  kingdom  of  God ;  the  way  to  the  kingdom  of  God ;  the  struggle  for 

the  kingdom  of  God  (vers.  18-35). 

G.  The  Son  of  Man  eating  and  drinking  (ch.  xiv.  1-24). 

H.  The  Son  of  Man  opening  His  mouth  in  parables  (ch.  xiv.  25-xvii.  10). 

1.  Journey  in  the  borders  of  Samaria  and  Galilee,  with  the  remarkable  events  occurring 

there  (ch.  xvii.  11-xviii.  14). 
K.  Toward  Jericho,  in  Jericho,  from  Jericho  toward  Jerusalem  (ch.  xviii.  15-xis.  27). 

Part  Third. 
The  last  Conflict^  and  highest  Olory  of  the  Son  of  Man.     (Oh.  xix.  28-xxiv.  53.) 

1st  Section. — The  last  conflict  (ch.  xix.  28-xsiii.  56). 

A.  The  preparation  for  the  conflict  (ch.  xix.  28-xxii.  38). 
a.  The  entrance  into  Jerusalem  (ch.  xix.  28-44). 

&.  Disputes  with  Ilis  adversaries  (ch.  xs). 

c.  Revelations  and  parting  communications  to  His  friends  (ch.  xxi-xxii.  86). 

B.  The  increase  of  the  conflict  (ch.  xxii.  39-xxiii.  43). 
a.  Gethsemane  (ch.  xxii.  39-53). 

.  h.  Caiaphas  (vers.  54-71). 

c.  Pilate  and  Herod  (ch.  xxiii.  1-25). 

d.  Golgotha  (vers.  26-43). 

C.  The  end  of  the  conflict  (ch.  xxiii.  44-56). 
a.  The  rest  of  death  (vers.  44-46). 


10  THE   GOSPEL  ACCORDING  TO  LUKE. 

I.  The  mourning  of  nature  and  humanity  (vers.  47-49). 
c.  The  Sabbath  of  the  grave  (vers.  50-56). 

2d  Section. — The  complete  teitjmph  (ch.  xxiv.  1-48). 

A.  Over  the  power  of  death  and  of  sin  (vers.  1-10^. 

B.  Over  the  doubts  of  unbelief  (vers.  11-45). 

0.  Over  the  opposition  of  Israel,  and  of  the  Gentile  world  (foretold),  (vers.  46-48). 
3d  Section.— The  dazzling  crown  (ch.  xxiv.  49-53). 

A.  The  promise  of  the  Prophet  (ver.  49). 

B.  The  blessing  of  the  Priest  (ver.  50). 

C.  The  glory  of  the  King  (vers.  51-53). 


THE 


GOSPEL  ACCOEDIIsrG  TO   LUKE. 


THE    HISTOEIOGRAPHICAL    PEEFACE. 


Chapter  I.  1-4. 

1  FoEASMucH  ^  as  many  have  taken  in  hand  ^  to  set  forth  in  order  [to  draw  up]  a  declara- 
tion [narration]  ^  of  those  things  which  are  most  surely  beheved  [concerning  the  things 

2  fulfilled]^  among  us,  Even*  as  they  [those]  delivered  them  [handed  them  down,  Trape- 
Sojo-ay]  unto  us,  which   [who]   from  the   beginning  were  eye-witnesses   [oi  utt'  afy)^<i 

3  awTOTTTat],  and  ministers  of  the  word ;  It  seemed  good  to  me  also,  having  had  perfect 
imderstandiug  of  all  things  from  the  very  first  [having  accurately  traced  down  all  things 
from  the  first,  ■7Tapr]KoXov0i]K6TL  ai'w^ev  Trucrtv  dKpt/3a)s],^  to  write  unto  thee  in  order,'  most 

4  excellent  [most  noble,  KpaTto-re]  ^  Theophilus,  That  thou  mightest  know  [know  accurate- 
ly, eTTtyvws]  the  certainty  of  those  things  [words,  or  doctrines,  Adywv]  ^  wherein  thou 
hast  been  instructed  [catechized]. '" 

['  Ys.  1. — Forasmuch,  antique  biit  not  antiquated  form  for  inasmuch,  in  consideration  of,  since,  well  corresponds  to 
ine  iSr/ne  p  (only  here  in  the  N.  T.),  -which  is  more  full-sounding  and  grave  than  eTretSij,  like  quoniam  quidem  and  the 
German  sintemal  in  Luther's  and  de  Wette's  versions,  which  van  Oosterzee  exchanged  for  nachdem. 

2  Vs.  1. — Or  undertaken,  attemi^ted,  enexeipiqa-av,  which,  not  of  itself  (Origen,  Ambrose,  Xheophylact),  but  in  con- 
nection with  ver.  3  (Meyer),  implies  the  insiifiiciency  of  the  older  ^iTjy^creis. 

3  Vs.  1. — 'Avard^  aa-Oai  Snqyri<ri,v,  to  draio  up,  to  arrange,  to  coonpose  a  narration  (Rhcims  Yeision,  Aliord),  OT 
narrative,  history  (Genevan  B.).    The  improper  version :  declaration,  is  from  Cranmer's  Bible. 

*  Vs.  1. — An)yrt<Tiv  n  e  pi  Toil'  TreTr\rjpO(})OpriiX€Viav  ev  rijilv  n  p  ay  fj.  olt  lo  v  .  Dr.  van  Oosterzee 
(following  de  Wette,  in  the  third  ed.  of  his  Commentary  on  Luke)  :  eine  Erzdhlung  von  den  rmter  uns  (Christen}  vollstdndig 
geivordenen  GescJiicIiten ;  Vulgate:  quie  in  noJjis  cmnplela  sunt;  Meyer:  luelche  voUendel  sind  unter  uns.  So  also  Luther, 
Hammond,  Bretschneider,  Ebrard,  etc.  But  the  Peschito,  Theophyla'ct,  Bsza,  Grotius,  Kuinoel,  Olshausen,  Ewald,  Alford 
explain  with  all  the  older  English  Versions,  except  those  of  Wiclif  and  Kheims  :  quse  satis  atque  aliunde  nobis  probata  sunt, 
quse  sunt  compertissima,  certainly,  or  fully  believed,  or  certified.  The  verb  TrArjpoc^opetu  means  :  (1)  to  briny  out  fully, 
to  complete,  to  fulfil  (like  tt  A  i;  p  d  w,  which  is  the  word  used  in  this  sense  very  often  in  the  Jf .  T.) ;  (2)  in  the  passive  :  to  he 
fully  assured  or  persuaded ;  soEom.  iv.  21;  xiv.  5  (comp.  also  the  noun  it  Xripo^  opt  a,  full  assurance;  Col.  li.  2 ;  1  Thess. 
i.  5 ;  Heb.  vi.  11 ;  x.  22).  But  hi  this  second  sense  the  verb  is  used  of  persons  only,  and  not  of  tilings,  npdynaTa,  as  would 
he  the  case  here  according  to  the  Authorized  E.  V.  It  is  improper  to  speak  of  things  fully  persuaded.  Another  objection 
to  the  Authorized  Version  is,  that  the  full  assurance,  or  ir\rjpo(j>opia,  of  the  gospel  history  could  not  be  taken  for  granted 
at  the  outset,  but  was  to  be  etfeoted  in  the  mind  of  Theophilus  by  the  narrative  of  Luke,  comp.  ver.  4.  Meyer  brings  tlie 
expression  into  pragmatic  connection  with  the  following  dir'  dpxri^>  ■^<'r-  2.  The  accomplished  facts  of  the  gospel  history 
are  regarded  as  standing  in  close  contact  with  the  events  of  the  apostolic  age,  so  that  they  were  comi^leted  among  those 
who,  like  Luke  and  Timothy,  were  no  more  immediate  witnesses  of  the  life  of  Christ. 

*  Vs.  2.— £i'en,  which  dates  from  Tyndale,  is  not  required  by  the  Greek  Ka0ui^,  and  is  omitted  by  Wiclif,  the  Eheims 
Version,  and  the  N.  T.  of  the  Am.  B.  U. 

'  Vs.  3. — n  apaKokovOelv ,  to  follow  tip,  to  trace  down  (by  research),  and  so  to  know  fully,  is  used  in  precisely  the 
same  sense  by  Demosthenes,  Pro  corona,  p.  285 :  7rap)7KoA.ou0))KdTa  tois  npdyfj.a(7iv  e'f  ipxv^t  k.t.A.  Comp.  Alford  in  loc, 
Tyndale,  andCranmcr:  as  I  had  searched  out  diligently  all  things  from  the  beginning;  Genevan  B. :  learned  perfectly  all 
Ifiings  from  the  beginning.  I  prefer  to  retain /rojd'Wie  first  (or  from  the  very  first  in  tlie  C.  V.),  dvuiOev  ,io  distinguish  it 
from  a TT*  a.pxri<; ,  ver.  2.     See  Exegetical  and  Critical  Notes. 

^  Vs.  3. — Or  consecutively,  k  a  9  e  |  rj  s  .     Genevan  B. :  from  point  to  point. 

*  Vs.  3. — KpaTKTTos  is  here  and  often  an  official  title,  like  our  honorable.  Hence  honorable,  or  most  noble  (Genevan  B.), 
is  preferable  to  excellent,  which  is  apt  to  be  apijlied  to  moral  character.  The  E.  V.  renders  the  word  twice  most  excellent, 
here  and  Acts  xxiii.  6,  and  twice  most  noble.  Acts  xxiv.  3 ;  sx\-i.  25. 

'  Vs.  4. — Van  Oosterzee,  Luther,  de  Wette,  Meyer,  etc.,  render  ^0701  here  doctrines;  the  Latin  Vulgate,  Wiclif, 
Eheims  Version,  van  Ess :  words;  Bcza,  Kuinoel,  and  all  the  older  Protestant  English  versions :  res,  things;  Alford  :  his- 
tories, accounts.  The  living  words  and  doctrines  of  Christ  are  meant,  which  rest  upon  the  great  facts  of  the  gospel  history 
and  derive  from  them  their  a.a(j>Ci\ei.a.  For  Christianity  is  not  simply  a  system  of  doctrines,  but  first  of  all  a  system  of 
divine  human  facts  of  salvation,  God  manifest  in  the  flesh,  living,  dying,  rising,  and  ever  living  for  us. 

■"  Vs.  4. — Lit. :  catechized,  catechelically  taught,  KaTrixv^V!-  'J-'he  speciiSc  word  should  have  been  retained  here  and 
elsewhere  instead  of  the  more  indefinite  instruct  or  teach.  Catechizing  is  a  primitive  and  most  important  institution  of  the 
Church,  and  a  preparatory  school  for  full  membership.  Archbishop  tJsher  says :  "  The  neglect  of  catechizing  is  the  frus- 
trating of  the  whole  work  of  the  ministry." — P.  S.] 


12 


THE   GOSPEL  ACCORDING  TO  LUKE. 


EXEGETICAL  AND  CRITICAL. 

Vs.  1.  Have  taken  in  hand. — The  expression 
is  happily  chosen,  to  enhance  tlie  importance  and 
difficulty  of  the  work,  which  many  (ttoAAoi)  had 
undertaken.  It  seems  almost  adventurous,  in  Luke's 
eyes,  to  take  up  the  pen  for  such  a  composition. 
Yet  does  he  by  no  means  intend  to  commence  his 
work  by  blaming  his  predecessors,  but  rather,  by 
the  word  ica^oi,  to  me  also  (ver.  3),  he  places 
himself  in  their  ranks.  It  is  nevertheless  obvious, 
that  if  he  had  considered  their  labors  perfectly  satis- 
factory, he  would  not  have  felt  impelled  to  attempt 
his  present  composition.  With  reason,  therefore, 
does  Origen  write  {see  Hieronymus,  Homilia  I.  in 
Lucani):  '•'■Hoc  quod  ait:  'conati  sunt,'  latentem 
habet  accusaiionem  eorum,  qui  absque  gratia  Spiritus 
sancti  ad  scribenda  Evangelia  prosilierunt.  Mat- 
ihcEus  quippe  et  Marcus  et  Johannes  et  Lucas  non 
sunt  CONATI  scribere,  sed  scripserunt." 

Many. — It  is  perfectly  arbitrary  to  refer  this  to 
the  apocrypha]  Gospels,  which  were  the  product  of 
later  times.  Luke  had  in  view  rather  the  very  ear- 
liest Uterary  attempts,  made  by  persons  more  or  less 
authorized,  at  the  commencement  of  the  apostolic 
age ;  and  it  may  be  reasonably  concluded  from  this 
preface,  that,  dui'ing  the  composition  of  his  Gospel, 
he  had  before  him  many  written  documents  and 
records  {Siriyriffeis),  which,  when  they  seemed  worthy 
of  acceptation,  he  incorporated  in  its  pages.  The 
relative  coincidence  beticeen  this  and  the  two  former 
Gospels  is  certainly  most  simply  accounted  for,  by 
supposing  them  to  have  been  freely  draxun  from  com- 
mon sources.  The  very  comparison  of  this  literary 
preface  (ch.  i.  1— i),  written  in  pure  Greek,  with  the 
immediately  succeeding  history  of  events  before 
Christ's  bu'th  (ch.  i.  5-80),  abounding  in  Hebraisms, 
would  lead  to  the  supposition,  that  the  latter  was  de- 
rived from  some  more  ancient  record.  Concluding 
expressions,  which  seem  originally  to  have  stood  at 
the  end  of  shorter  narratives,  are  also  found  in  va- 
rious places;  e.g.,  ch.  i.  80;  ii.  20,  52;  iv.  13,  etc. 
It  was  Schleiermacher  who  first  directed  attention  to 
these  facts ;  but  he  pushed  his  conclusion  from  them 
too  far,  when  he  considered  Luke  as  almost  exclu- 
sively a  compiler  and  arranger,  and  allowed  too  httle 
for  the  influence  of  his  individuaUty  in  the  selection 
and  treatment  of  his  materials. 

Vs.  2.  As  they  delivered  them  to  us. — This 
deUvering  {ivaf)d5oats)ls  here  certainly  the  o/v//  tradi- 
jien,  which  formed  the  basis  of  the  written  Gospels, 
and  contained  the  matter  of  the  apdra^is,  which  had 
already  been  attempted,  with  various  degrees  of  suc- 
cess. It  began  with  the  baptism  of  John,  and  the 
pubhc  ministry  of  Jesus  (Acts  i.  21  and  John  xv. 
21),  and  did  not  originally  include  the  narratives 
either  of  His '  birth  or  childhood  ;  though  Matthew 
and  Luke  could  have  found  no  difficulty  in  obtaining 
accounts  of  these  from  authentic  sources.  The  eye- 
witnesses and  ministers  here  mentioned,  are  the 
same  persons,  viz.,  the  original  Apostles ;  and  the 
word  here  spoken  of  is  by  no  means  the  personal 
Logos — for  no  interpreter  can  be  justified  in  thus 
confusing  the  respective  senses  in  which  Luke  and 
John  employ  the  same  term — but  the  word  of  the 
Gospel,  delivered  by  them  to  Luke  and  his  fellow- 
laborers. 

Vs.  3.  It  seemed  good  to  me  also The  ad- 
dition of  some  old  translators,  mihi  et  Spiritui  sanc- 
to,  the  product  of  a  theory  of  mechanical  inspiration. 


is  not  needed,  to  make  us  conscious  that  we  have,  in 
the  Gospel  of  Luke,  a  striking  revelation  of  the  true 
Spirit  of  Christ. 

Having  accurately  traced  dow^n  all  things 
from  the  very  first. — This  very  first  {&.vu}eev) 
reaches  farther  back,  as  may  be  seen  by  the  first 
two  chapters,  than  the  from  the  beginning  {an 
dpxv^)  of  ver.  2.  Paul  uses  the  same  word  in  Acts 
xxvi.  5  to  designate  the  beginning  of  his  life  among 
the  Jews,  before  his  conversion.  Luke,  who,  accord- 
ing to  Acts  xxi.  17,  saw  James  at  Jerusalem,  might 
have  become  acquainted,  through  him,  with  Mary  or 
the  so-called  brothers  of  the  Lord,  and  have  learned 
much  from  them.  The  conjecture  of  a  Dutch  divine 
(Dresselhuis),  that  Luke,  in  writing  the  history  of 
the  Nativity,  made  use  of  an  original  written  narra- 
tive, by  James  the  brother  of  our  Lord,  which  was 
afterward  lost,  and  replaced  by  the  apocryphal  Gos- 
pel of  James  (ProtevangeUum  Jacobi),  deserves 
mention. 

Most  noble  (or  honorable)  Theophilus. — 
For  the  various  conjectures  that  have  been  made 
concerning  the  pedigree,  dwelling-place,  and  rank  of 
this  Christian,  see  Winer,  art.  T/ieophilus.  We  feel 
most  inclined  to  favor  the  supposition  which  fixes 
his  residence  in  Italy,  and  perhaps  in  Rome.  For 
why  is  Luke  so  increasingly  precise  (Acts  xxvii.  and 
xxviii.)  in  topographical  hints,  as  his  nairative  is 
hastening  to  its  close,  unless  this  locality  were  better 
known  to  his  friend  and  first  reader,  than  any  other  ? 
From  Acts  xxiii.  8,  we  may  conclude  that  Theophilus 
was  not  of  Jewish  extraction.  Whether  he  had  al- 
ready made  a  profession  of  Christianity,  in  which 
he  had  at  first  been  instructed,  must  remain  uncer- 
tain. KparicTTos  was  probably  a  civil  official 
title. 

In  order. — It  does  not  appear  from  the  word 
itself,  whether  by  KaOe^rjs  is  to  be  understood  the 
order  of  time,  or  of  things.  It  may  denote  both ;  see 
Acts  iii.  24,  and  xi.  4.  Since,  however,  the  Kade^rjs 
ypacpav  is  spoken  of  as  a  result  of  the  avuQiv  ■napc- 
KoKovOilv,  and  Luke  often  shows  that  he  is  aiming  at 
chronological  exactness,  we  are  inclined  to  prefer  the 
former  meaning.  This  does  not,  howevei',  necessari- 
ly imply  that  he  always  had  this  exactness  equally  in 
view,  nor  that  he  was  always  equally  successful  in 
attaining  it. 

Vs.  4.  Wherein  thou  hast  been  catechized. 
— One  of  the  earliest  historical  traces  of  ancient 
Christian  catechizing,  of  which,  according  to  verses 
1  and  2,  the  history  of  our  Lord  formed  the  basis. 
Thereon,  however,  were  built  specific  Christian 
itjoyjoi,  whose  doctrinal  fie^cAiov,  or  foundation,  is 
pomted  out,  Heb.  vi.  1,  2.  These  K6-yoi  could  not 
remain  unshaken,  unless  the  most  important  facts  of 
the  gospel  history  were  distinctly  understood,  and  their 
truth  recognized  as  beyond  all  doubt.  The  various, 
and,  perhaps,  often  contradictory,  accounts  of  these 
facts,  which  came  to  the  ears  of  Theophilus,  furnish- 
ed Luke  with  a  motive  for  strict  historical  research, 
that  his  friend  might  know  the  o£0aA.L'-^  ^^  ^^® 
Christian  dXriOeta. 

[This  historiographic  preface,  vers.  1-4,  is  a  mo- 
del of  brevity,  simplicity,  and  modesty,  as  well  as 
of  purity  and  dignity  of  style.  Alford  remarks: 
"The  peculiar  style  of  this  preface — which  is  purer 
Greek  than  the  contents  of  the  Gospel,  and  also 
more  labored  and  formal — may  be  accounted  for, 
partly  because  it  is  the  composition  of  the  Evangelist 
himself,  and  not  translated  from  the  Hebrew  sources 
like  the  rest,  and  partly  because  prefaces,  especially 


CHAP.  I.  1-4. 


13 


when  also  dedicatory,  are  usually  in  a  rounded  and 
artificial  style."  The  difference  of  the  periodic  Greek 
style  of  the  preface  and  the  simple  Hebraizing  lan- 
guage of  the  following  narrative  is  very  strikmg,  and 
shows  the  conscientious  use  of  the  Hebrew  traditions 
or  writings  on  the  history  of  the  infancy.  Yet  these 
sources  were  not  slavishly  translated,  but  fully  appro- 
priated by  Luke  and  interwoven  with  the  peculiarities 
of  his  own  style  which  are  found  even  in  the  first  two 
chapters.  Comp.  Credner:  Einleitung,  i.  p.  132  ff. ; 
WiLKE :  Rheiorik,  p.  451 ;  Ewald  :  Mbl.  Jahrbucher, 
ii.  p.  183 ;  Meter  in  loc,  and  Doctrinal  Note  5  be- 
low.—P.  S.] 

DOCTRINAIi  AJS-D  ETHICAL. 

1.  We  see  that,  even  in  the  first  decades  of  the 
apostolic  age,  many  felt  themselves  authorized,  or 
rather  compelled,  to  take  up  the  pen,  to  instruct 
their  contemporaries  and  successors  with  respect  to 
the  things  that  had  happened  concerning  Jesus  of 
Nazareth ;  and  this  in  an  age  and  country  in  which 
the  modern  passion  for  writing  was  entirely  unknown. 
How  can  this  enthusiasm  be  accounted  for,  unless 
the  history  of  the  crucified  Jesus  were  the  most  re- 
markable and  most  glorious  of  all  histories  ?  It  is 
perfectly  inexplicable  how  Christ  could  have  set  so 
many  tongues,  hearts,  and  pens  in  motion,  if  He  had 
not  been  something  more  than  the  modern  criticism 
of  a  Strauss,  or  of  the  Tiibingen  school,  [or  Renau] 
would  make  Him.     Comp.  Acts  iv.  20 ;  2  Cor.  iv.  13. 

2.  Even  during  the  hfetime  of  the  Apostles,  the 
need  of  an  accurate,  well-arranged  Ufe  of  Jesus, 
which  should  be  the  work  of  some  competent  and 
duly  authorized  agent,  was  felt.  And  if  oral  tradi- 
tion was  thus  early  in  danger  of  becoming  corrupt- 
ed (comp.  John  ^xi.  22,  23),  how  little  certainty  con- 
cerning the  Christian  revelation  should  we  now 
possess  without  the  written  testimony  !  Oral  tradi- 
tion is  undoubtedly  more  ancient  than  the  written 
gospel;  nor  was  the  Church  exclusively  founded 
upon  the  latter.  But  who  could  instruct  us  with  any 
certainty,  with  respect  to  the  contents  of  the  apos- 
tolic TrapciSoiTis,  without  access  to  the  ypa/pv  ?  Luke, 
indeed,  wrote  his  Gospel  ouly  for  Theophilus  and 
his  immediate  circle;  but  the  question  is  not  con- 
cerning the  intentions  of  Luke,  but  concerning  the 
design"  of  his  glorified  Lord,  under  whose  special 
guidance  this  Gospel  was  at  first  composed,  and  has 
since  been  preserved,  for  the  edification  of  all  suc- 
ceeding ages. 

3.  Luke  speaks  of  his  study  of  the  human  sources 
of  information ;  he  says  nothing  of  his  divine  inspira- 
tion. Are  we  then  to  conclude  that  he  was  uncon- 
scious of  the  latter,  or  that  it  was  rendered  super- 
fluous by  the  former  ?  By  no  means ;  but  rather,  in 
this  case  the  maxim :  subordhiata  non  piignant 
holds  good.  The  Holy  Spirit,  through  whose  opera- 
tion he  first  became  a  believer  in  Christ,  and  after- 
ward a  fellow-laborer  with  Paul,  did  surely  not  for- 
sake him,  but  descended  upon  him  m  far  more 
abundant  measure,  when  he  took  up  the  pen  to  bear 
testimony  for  his  Lord  in  this  more  permanent  form 
for  all  ages  to  come.  Paul  has  not  said  in  vain : 
"God  is°not  the  author  of  confusion,  but  of  order;" 
and  the  possession  of  supernatural  power,  by  no 
means  supersedes  the  use  of  natural  assistance.* 

*  f  "Nature  and  the  supcmatur.al  together  constitute  the 
one  system  of  God."  This  sentence,  which  Dr.  Horace 
BusHNELL  has  chosen  as  the  title  of  his  book  on  Nature  and 
the  Supernatural,  may  he  applied  also  to  the  doctrine  of  in- 


4.  The  grand  distinction  between  Christianity 
and  all  systems  of  philosophy,  and  all  other  religions, 
so  called,  consists  in  this,  that  it  is  not  a  mere  sys- 
tem of  notions,  but  a  series  of  facts.  Its  first  pro- 
mulgators could  all  adopt,  as  their  own,  the  words 
of  John :  "  That  which  we  have  seen  and  heard  de- 
clare we  unto  you "  (1  John  i.  1-3).  It  is  this 
that  makes  it  everlasting  ;  for  deeds  once  done  can 
never  be  altered :  it  is  this  that  makes  it  universal ; 
for  duly  accredited  facts  fall  within  the  reach  of 
those  also  who  could  not  follow  a  chain  of  abstract 
reasoning:  it  is  this  that  makes  it  so  mighty  ;  for 
simple  facts  are  stronger  than  the  most  elaborate 
arguments.  That  a  thorough  investigation  of  these 
facts  is  a  duty,  may  be  taught  us  by  Luke ;  but  their 
reahty  being  once  ascertained,  it  results,  from  his 
words  to  Theophilus,  that  the  dut^aAeia  of  the  faith 
can  no  longer  be  calle4  in  question.  Would  that 
they  who,  in  reading  the  Gospel  narratives,  have 
continually  in  their  mouths  the  words,  myth,  tradi- 
tion, legend,  might  enter  into  the  spirit  of  Luke's 
prologue,  and,  after  due  research,  might  feel  and  ex- 
perience that  here,  if  anywhere,  they  are  treading  on 
the  firm  ground  of  the  most  unquestionable  reality ! 

[5.  Luke  is  the  only  one  of  the  Synoptists  who 
begins  his  Gospel  with  a  Preface.  His  preface  is 
historico-critical,  while  the  Introduction  of  John  is 
historico-doctrinal.  The  prominent  pomts  in  this 
short  Preface  are:  (1)  It  cautions  us  against  erro- 
neous or  defective  statements  of  facts ;  (2)  it  directs 
us  to  the  apostles  as  eye-witnesses  of  the  life  of 
Christ ;  (3)  it  proves  the  faithfulness  of  the  Evange- 
list in  tracing  the  facts  to  the  primitive  source ;  (4) 
it  brings  out  the  human  side  in  the  origin  of  the  sa- 
cred writings;  showing  that  the  EvaugeUsts  were 
not  passive  mstruments,  but  free,  conscious,  intel- 
Ugent,  and  co-operative  agents  of  the  Holy  Spirit  in 
producing  these  books;  (5)  it  teaches  that  "faith 
cometh  by  hearing,"  and  that  the  gospel  was  first 
taught  by  catechetical  mstruction  or  oral  tradition, 
but  then  written  down  by  rehable  witnesses  for  all 
ages  to  come.  This  written  gospel  is  essentially  the 
same  with  the  preached  gospel  of  Christ  and  the 
Apostles,  ajid  together  with  the  Epistles  is  to  us  the 
only  pure  and  mfallible  source  of  primitive  Christi- 
anity.—P.  S.] 

[6.  Ambrose:  Scriptum  est  Evangelium  ad  I heo- 
philum,  hoc  est,  ad  euni  quern  Deus  diligit.  Si 
Deum  diligii,  ad  te  scriptum  est.  If  you  are  a  lover 
of  God,  a  Theophilus,  it  is  written  to  thee.  James 
Ford  :  The  name  Theophilus  imports  the  temper  of 
mind  which  God  will  bless  m  the  Scripture  student ; 
"charity  edifieth"  (1  Cor.  viii.  1);  and  who  are  the 
most  excellent  of  the  earth,  but  they  whose  minds 
arc  most  imbued  with  this  divine  love,  with  this 
knowledge  of  the  Lord  ?— P.  S.] 


HOMILETICAIi  AND  PRACTICAL. 

Luke  a  physician,  like  the  few ;  Theophilus  a  pa- 
tient, hke  the  many.— Historical  belief  in  the  divme 
truth  of  Christianity :  1.  Its  necessity ;  2.  its  cer- 
tamty ;  3.  its  insufficiency,  when  unaccompanied  by 

spiration.  The  Bible  is  the  result  of  divine  inspiration  and 
of  human  labor,  and  is  thcanthnpic,  lilie  the  person  of  Christ. 
See  the  Preface  to  the  Am.  ed.  of  Lange,  vol.  i.  p.  v.  Mat- 
THEW  Henry  remarks  on  Luke's  Preface:  "It  is  certain 
that  Luke  was  moved  by  the  Holy  Ghost  not  only  to  the 
writing,  but  in  the  writing  of  it  [his  Gospel] ;  but  in  both  he 
was  moved  as  a  reasonaUe  creature,  and  not  as  a  mere  ma- 
chine."— P.  S.] 


14 


THE  GOSPEL  ACCORDWG  TO   LUKE. 


a  living  faith. — Luke:  1.  The  predecessor  of  believ- 
ing searchers ;  2.  the  condemner  of  unbelieving 
searchers  of  Scripture. — The  history  of  the  Son  of 
Man,  the  beginning  and  foundation  of  a  new  world 
of  literature. — The  highest  aim  which  a  Christian 
autlior  can  propose  to  himself:  to  correct  what  is 
faulty,  to  strengthen  what  is  weak,  to  arrange  what 
is  confused. — The  spoken  word,  the  first  testimony 
and  announcement  of  the  truths  of  salvation,  and 
the  foundation  of  all  future  testimony  to  the  Lord 
and  His  kingdom. — Assured  faith  indispensably  ne- 
cessary to  those  who  would  bring  others  to  the 
knowledge  of  faith. — Assured  faith  the  aim  of  Chris- 
tian instruction. — From  faith  to  knowledge,  from 
knowledge  to  still  firmer  faith.* — Civil  dignities  and 

*  [The  author  has  in  mind,  no  doubt,  the  famous  maxim 
of  Aug:ustine,  Anselm,  and  Schleiermacher :  Fides  precedit 
inleUeclum,  faith  precedes  knowledge,  and  supplies  it  by  the 
equally  correct  principle,  that  true  Christian  knowledge  con- 
Jirms  and  increases  faith.  There  is  a  reciprocal  friendly  re- 
lation between  iriam  and  yrcio-is.  Anselm  recognized  the 
latter  truth  also.  For  while  ho  said,  on  the  one  hand :  Ife- 
que  enim  quxro  intelligere  ut  credam,  sed  credo  ui  intelligam, 
he  laid  down  the  principle,  on  the  other  hand :  Negligenlix 


honors  not  destroyed,  but  ennobled,  by  citizenship  in 
the  kingdom  of  God. — Luke  a  pattern  of  profitable 
trading  with  intellectual  gifts  and  power  in  the 
Christian  cause. — The  criticism  of  faith,  and  the 
faith  of  criticism. — "  Not  for  that  we  have  dominion 
over  your  faith,  but  are  helpers  of  your  joy"  (2  Cor. 
i.  24). 

Staeke  : — In  a  good  cause,  imitation  is  a  good 
work. — Nothing  should  be  undertaken  inconsiderate- 
ly, especially  in  important  matters  (Prov.  six.  2). — 
Full  assurance  and  conviction  are  necessary  for 
writing  or  speaking  with  comfort. — The  fear  of  God 
makes  meu  truly  great  and  excellent. 

Heubner  : — The  providence  of  God  in  raising  up 
sincere,  earnest,  and  credible  men,  for  the  task  of 
writing  the  history  of  Jesus  Christ. — The  end  of 
Christian  authors  should  be  the  promotion  of  Chris- 
tianity. The  real  value  of  an  author  proportionate 
to  his  attainment  of  this  end. 


mihi  videiur  si  qux  credimus,  non  siudemus  intelligere. 
Such  study,  far  from  leading  away  from  faith,  confirms  and 
strengthens  it. — P.  S.] 


PART    FIRST. 

The  Miraculous  Birth  and  IsTormal  Development  of  the  Son  of  Man. 


FIRST    SECTION. 


EVENTS  PREPARATORY  TO   THE  BIRTH  OF   CHRIST. 


Chapter  I.  5-SO. 


A.  Annunciation  of  the  Birth  of  His  Forerunner.     Ch.  I.  5-25. 

5  Tliere  was,  in  the  days  of  Herod,  the  king  of  Judea,  a  certain  priest  named  Zacha- 
rias,'  of  the  course  of  Abia:  and  his  wife  was  [he  had  a  wife]^  of  the  daughters  of 

6  Aaron,  and  her  name  was  Elisabeth.     And  they  were  both  righteous  before  God,  walk- 
V  ing  in  all  the  commandments  and  ordinances  of  the  Lord  blameless.     And  they  had  no 

child,  because  that  Elisabeth  was  barren ;  and  they  both  were  oiow  well  stricken  [far 
advanced]  in  years. 

8  And  it  came  to  pass,  tliat,  while  he  executed  the  priest's  ofSce  [e'l^  tw  leparevetv]  be- 

9  fore  God  in  the  order  of  his  course,  According  to  the  custom  of  the  priest's  office  [of 
tlie  priesthood,  tt;?  tcparetas],^  his  lot  was  to  burn  incense  when  he  went  into  the  temple 

10  of  the  Lord.     And  the  whole  multitude  of  the  people  were  praying  without  at  the  time 

1 1  [the  hour,  ttj  wpa]  of  incense.     And  there  appeared  unto  him  an  angel  of  the  Lord 

12  standing  on  the  right  side  of  the  altar  of  incense.     And  when  Zacharias  saw  him,  he 

13  was  troubled,  and  fear  fell  upon  him.     But  the  angel  said  unto  him,  Fear  not,  Zacha- 
rias :  for  thy  prayer  is  heard ;  and  thy  wife  Elisabeth  shall  bear  thee  a  son,  and  tliou 

14  shalt  call  his  name  John.     And  thou  shalt  have  joy  and  gladness ;  and  many  shall  re- 

15  joice  at  his  birth.     For  he  shall  be  great  in  the  sight  of  the  Lord,  and  shall  drink  nei- 
ther wine  nor  strong  drink;  and  he  shall  be  filled  with  the  Holy  Ghost,  even  from  his 


CHAP.  I.  6-25. 


15 


16  mother's  womb.     And  many  of  the  children  of  Israel  shall  he  turn  to  the  Lord  their 

17  God.  And  he  shall  go  before  Him  in  the  sj^irit  and  power  of  Ehas  [Elijah],  to  turn 
the  hearts  of  the  fathers  to  the  children,  and  the  disobedient  to  the  wisdom  of  the  just ; 
to  make  ready  a  people  prepared  for  the  Lord. 

18  And  Zacharias  said  unto  the  angel.  Whereby  shall  I  know  this?  for  I  am  an  old 

19  man,  and  my  wife  well  stricken  [far  advanced]  in  years.  And  the  angel  answering, 
said  unto  him,  I  am  Gabriel,  that  stand  in  the  presence  of  God ;  and  am  sent  to  speak 

20  unto  thee,  and  to  show  [bring]  thee  these  glad  tidings.  And,  behold,  thou  shalt  be 
dumb,  and  not  able  to  speak,  until  the  day  that  these  things  shall  be  performed,  because 
thou  believest  not  [didst  not  believe,  ovk  iTTLaTivaas]  my  words,  which  shall  be  fulfilled 
in  their  season. 

21  And  the  people  waited  [were  waiting,  rjv  6  Aaos  TrpocrSoKwv]  for  Zacharias,  and  mar- 

22  veiled  [wondered,  iOav[xat,ov\  that  he  tarried  so  long  in  the  temple.  And  when  he 
came  out,  he  could  not  speak  unto  them :  and  they  perceived  that  he  had  seen  a  vision 

23  in  the  temple ;  for  he  beckoned  unto  them,  and  remained  speechless.  And  it  came  to 
pass,  that,  as  soon  as  the  days  of  his  ministration  were  accomplished  [completed],  he 
departed  to  his  own  house. 

24  And  after  those  days  his  wife  EHsabeth  conceived,  and  hid  herself  five  months,  say- 

25  ing,  Thus  hath  the  Lord  dealt  with  me  in  the  days  wherein  He  looked  on  vie,  to  take 
away  my  reproach  among  men. 

[1  Vs.  5. — As  a  question  of  principle,  I  would  advocate  a  uniform  spelling  of  Scripture  names,  conforming  Hebrew 
names  as  much  as  possible  to  the  Helirew,  and  Greek  names  to  the  Greek  original.  This  would  require  an  alteration  of 
Zacharias  into  Zachariah,  Abia  into  Ahijah,  Elias  into  Elijah,  Jeremy  into  Jeremiah,  etc.  But  as  Zacharias  occurs  bo 
often  in  this  chapter,  I  left  it  midisturbed.    Comp.  my  Critical  Note  to  Commentary  on  Matthew,  i.  16,  vol.  i.  p.  48. 

2  Vs.  5. — The  E.  V.  follows  the  texlus  rec.  and  Cod.  A.  :  ij  yvvr)  avTov  (uxor  illius).  But  the  best  uncial  MSS. 
(Sinait.,  B.,  C.*,  D.,  L.,  X.),  and  the  modem  critical  editions  of  Lachmann,  Tischendorf,  Alford,  and  Trcgclles,  read 
■y  V  V  7)  (without  the  article)  avria ,  uxor  ilU,  he  had  a  wife ;  and  so  also  van  Oosterzee  in  his  German  Version :  er  hatte  ein 
Weib.  The  received  text  is  a  correction  for  perspicuity  sake.  The  other  differences  of  reading  in  this  section  are  still  less 
insignificant  and  not  worth  mentioning  in  this  Commentary,  as  they  are  also  passed  by  in  the  original.  iSce  the  Critical 
Apparatus  in  Tischeudorf's  Greek  Testament,  editio  septima  of  1859,  and  Tregelles'  Greek  Testament,  Part  ii.,  containing 
Luke  and  John. 

3  Vs.  9. — Van  Oosterzee  likewise  observes  the  (unessential)  distinction  between  leparevetv,  ver.  8,  and  lepareia, 
ver.  9,  and  renders  (with  Luther)  the  first  Priesteramt,  the  second  Priesterthum.  The  Latin  Vulgate,  however,  has  in 
both  cases  sacerdotium,  and  de  V^'ette  Priesteramt.  The  E.  V.  i^enders  UpareCa,  which  occurs  twice  in  the  Greek  Testa- 
ment, the  priest's  office,  Luke  i.  9,  and  the  office  of  the  priesthood,  Heh.  vii.  5,  and  Upartvixa.,  priesthood,  1  Pet.  ii.  5,  9. — 
P.  S.] 

uncertain  and  rash,  until  it  can  first  be  proved  that 
the  pregnancy  of  EUsabeth  commenced  immecUateli) 
on  the  return  of  Zachariah,  and  that  the  several 
courses  continued,  each  suo  loco  et  tempore,  to  per- 
form their  services  in  unintermitted  succession. 

Vs.  6.  Righteous  before  God. — A  declaration 
not  only  of  their  truly  Israelitish  and  theocratic  char- 
acter, but  also  that  they  were  persons  to  whom  the 
divine  approval  pronounced  upon  Noah,  Gen.  vii.  1, 
might  rightly  be  apphed,  and  who  knew,  from  their 
own  experience,  the  "  blessedness  "  of  which  David 
sung  in  Ps.  xxxii.  When  the  promise  made  to  Abra- 
ham is  on  the  point  of  fulfilment,  we  suddenly  find 
that  the  true  Abrahamic  character  (Gen.  xv.  6  ;  xvii. 
1),  however  rare,  has  by  no  means  utterly  disappear- 
ed in  Israel. 

Vs.  9.  According  to  the  custom  of  the 
priesthood. — In  the  service  of  the  sanctuary,  noth- 
ing was  left  to  accident,  or  to  human  arrangement. 
The  lot  determined  who  was  to  perform  each  separate 
portion  of  the  sacred  service,  and,  especially,  who 
was  each  morning  and  evening  to  burn  incense  before 
the  Loi'd.  This  office  was  considered  exceedingly 
important  and  honorable.  According  to  Josephus 
(Antiq.  Jud.  xiii.  10),  a  heavenly  vision  was  also 
vouchsafed  to  John  Hyrcanus  during  its  performance. 
It  seems  impossible,  however,  to  determme  whether 
the  vision  of  Zachariah  took  place  at  the  time  of  the 
morning  or  evening  offering. 

Vs.  10.  Were  praying. — The  pious  were  ac- 
customed to  unite  in  the  outer  court  (elo)  in  silent 
supplication,  while  the  priest  in  the  sanctuary  ofiered 
the  incense,  which  was  ever  regarded  as  the  symbol 


EXEGETICAL  A^T>  CRITICAL. 

Vs.  5.  In  the  days  of  Herod. — See  remarks 
on  Matt.  ii.  1. 

A  certain  priest. — Zachariah  has  been  suppos- 
ed, on  insufficient  grounds,  to  have  been  the  high- 
priest.  It  is  worthy  of  remark,  how  the  meaning  of 
both  the  names  (Zachariah,  i.  e.,  the  Lord  remem- 
bers;  and  Elisabeth,  i.  e.,  God\s  oath)  was  explained 
and  fulfilled  by  what  happened  to  those  who  bore 
them. 

Of  the  course  (class)  of  Abijah. — The  descen- 
dants of  Eleazar  and  Ithamar,  the  sons  of  Aaron, 
were  exclusively  called  to  the  service  of  the  sanctua- 
ry, and  divided  into  four  and  twenty  classes  or  orders 
(1  Chrou.  xxiv.),  each  of  which  ministered  in  the 
temple  during  a  week.  The  descendants  of  Eleazar, 
the  elder  son,  formed  sixteen  of  these  classes  or 
courses ;  those  of  Ithamar,  the  younger,  only  eight, 
— that  of  Abijah  being  (1  Chron.  xxiv.  10)  the  eighth. 
From  the  days  of  Solomon,  these  four  and  twenty 
courses  relieved  each  other  weekly  in  the  temple- 
service  ;  it  is,  therefore,  not  to  be  wondered  at,  that 
attempts  have  frequently  been  made  to  ascertain  the 
exact  time  of  the  year  at  which  the  Lord  was  born, 
by  means  of  the  chronological  date  of  the  week  of 
the  course  of  Abijah.  The  result  of  these  researches, 
made  chiefly  by  Scaliger,  Solomon  van  Til,  and  Ben- 
gel,  is  communicated  and  criticised  by  Wieseler 
[Ckro7iolo(/!sche  Synopse,  pp.  140-145).  It  is,  how- 
ever, self-evident,  that  all  such  calculations  must  be 


16 


THE  GOSPEL  ACCORDING  TO   LUKE. 


of  acceptable  prayer.    Comp.  Ps.  cxli.  2  ;  Kev.  v.  8 ; 
viii.  3,  4. 

Vs.  11.  There  appeared  unto  him. — It  may 
be  taken  for  granted,  that  the  quiet  and  soHtary  so- 
journ of  Zachariah  in  the  Holy  Place  had  both  quick- 
ened and  elevated  bis  susceptibility  for  beholding  the 
angelic  appearance  ;  yet  the  narrative  certainly  bears 
no  traces  of  any  ecstatic  state,  properly  so  called. 
Indeed,  the  fact  which  he  must  have  told  himself, 
that  he  saw  the  angel,  "  standing  at  the  right  side  of 
the  altar  of  incense  "  (which  he  may  have  considered 
a  good  omen),  vouches  for  his  clearness  of  percep- 
tion, and  sobriety  of  mind. 

Vs.  13.  Thy  prayer  is  heard. — It  is  generally 
thought,  that  the  secret  prayer  of  Zachariah  for  a 
son,  known  to  God,  and  long  uttered  in  vain,  is  here 
intended.  But  would  the  aged  Zachariah  have  limit- 
ed himself  to  this  request  ?  Did  no  higher  aspiration, 
than  a  merely  personal  one,  arise  from  the  heart  of  a 
priest  in  the  Holy  Place  ?  Must  not  Zachariah  have 
been  among  the  irponSexot^^voi  Kvrpuaiv  eV  'lepovcra- 
ATJ^t,  spoken  of  ch.  ii.  38  ?  And  is  it  not  therefore 
probable,  that  the  chief  matter  of  his  prayer  might 
be  expressed  by  the  words  of  the  Psalmist  (Ps.  xiv. 
V) :  "  Oh  that  the  salvation  of  Israel  were  come  out 
of  Sion  ?  "  For  all  these  reasons,  we  conclude,  with 
Meyer,  that  the  prayer  of  the  priest  had  special  refe- 
rence to  the  coming  of  Messiah.  A  twofold  answer 
to  this  prayer  is  promised :  first,  that  Messiah  shall 
indeed  appear  in  his  days;  and  secondly,  that  he 
shall  himself  be  the  father  of  the  forerunner,  who 
was  to  prepare  His  way  (Mai.  iv.) — an  honor  he 
could  not  have  ventured  to  anticipate.  Zachariah 
sought  first  the  kmgdom  of  God  and  His  righteous- 
ness, and  all  other  things — earthly  joy  of  a  father, 
etc. — are  added  to  him  (Matt.  vi.  33). 

John. — Hebr. :  Jochanan{i.  e.,  God  u  gracious  ; 
equivalent  to  the  German  Gotthold).  According  to 
an  old  Greek  glossary:  'loai/i/Tj?,  iv  f  icnv  ri  x°-P^^- 
The  name  of  the  forerunner,  as  well  as  that  of  Jesus 
(Matt.  i.  21),  was  prescribed  before  his  birth.  Was 
this  distinction  vouchsafed  also  to  the  mother  of  our 
Lord,  whose  name  has  since  been  so  idolized  ? 

Vs.  15.  He  shall  be  great  in  the  sight  of 
the  Lord. — Truly  great,  then ;  for  just  what  a  man 
is  in  God's  eyes,  that  is  he  indeed,  neither  more  nor 
less.  A  silent  hint  also,  that  no  earthly  greatness  is 
to  be  expected ;  for  "  that  which  is  highly  esteemed 
before  men  is  an  abomination  in  the  sight  of  the 
Lord." 

He  shall  drink  neither  wine  nor  strong 
drink.— Plainly  referring  to  the  condition  of  the 
Nazarites,  for  the  origin  and  laws  concerning  whom, 
see  Num.  vi.  Acts  xxi.  24  shows  that  such  vows 
were  not  unusual  in  Israel  in  New  Testament  tunes. 
This  appointment  places  the  forerunner,  in  this  re- 
spect also,  on  a  level  with  Samson  and  Samuel,  who, 
as  well  as  himself,  were  born  to  their  parents  con- 
trary to  all  natural  hopes  and  expectations. 

From  his  mother's  womb ; — i.  e.,  not  merely 
inde  a  pucro,  according  to  Kuinoel's  lax  interpreta- 
tion, but  before  he  shall  have  seen  the  hght  of  life 
(comp.  ver.  41),  from  his  earliest  orif^in. 

Vs.  17.  In  the  spirit  and  power  of  Elijah. 
— An  evident  reference  to  the  last  of  the  propliets, 
Mai.  iii.  1 ;  iv.  5,  6,  whose  words  are  thus  endorsed 
by  the  angel.  The  expression,  ^^  the  J.ord  their 
God,"  ver.  16,  alludes  not  exclusively  to  the  Messiah, 
but  to  the  Jehovah  of  Israel,  of  whom  it  is  said,  that 
He  Himself  should  appear  in  glory  when  the  divinely 
commissioned  Messiah  should  come  into  the  world. 


The  true  subjects  of  Messiah  are  also  the  "people 
prepared  for  the  Lord"  the  God  of  Israel. 

To  turn  the  hearts  of  the  fathers  to  the 
children. — The  feeling  of  the  paternal  relationship 
had  grown  cold  in  many  hearts,  in  the  midst  of  the 
moral  corruption  of  Israel :  when  the  forerunner  lifts 
up  his  voice,  the  ties  of  family  affection  shall  be 
strengthened.  Others  interpret  this,  to  restore  to 
the  children  the  devout  disposition  of  their  fathers. 

Vs.  18.  For  I  am  an  old  man. — According  to 
the  law  of  Moses  the  Levites  were  not  permitted  to 
serve  beyond  their  fiftieth  year.  Num.  iv.  3  ;  viii.  24. 
But  this  law  did  not  apply  to  the  priests,  and  Zacha- 
riah was  probably  much  older  than  fifty.  His  objec- 
tion seems,  in  itself,  as  natural  as  that  of  Mary,  ver. 
34 ;  but  the  Lord,  who  sees  the  heart,  knows  how  to 
distinguish  between  the  objections  of  unbelief,  and 
the  natural  questionings  of  innocence. 

Vs.  19.  I  am  Gabriel. — An  answer  full  of  dig- 
nity, and  at  the  same  time  perfectly  intelligible  to  a 
priest  well  instructed  in  the  Holy  Scriptures,  who 
would  recognize,  by  this  name,  the  heavenly  mes- 
senger, revealed  to  Daniel  (viii.  16;  ix.  21)  as  one 
admitted  to  very  intimate  relations  with  the  Godhead. 
The  belief  in  different  classes  of  angels,  though  a 
development  of  later  days,  was  the  fruit  of  direct 
revelation.  They  who  look  on  the  Book  of  Daniel 
as  the  invention  of  a  later  age,  cannot  credit  his 
angelology ;  and  the  angelic  world,  which  was  open- 
ed to  Zachariah  and  to  Mary,  is  closed  to  them,  as  a 
punishment  of  their  unbelief. 

Vs.  20.  Thou  shalt  be  dumb,  and  not  able 
to  speak. — This  is  no  mere  repetition,  but  the  first 
member  of  the  sentence  is  the  consequence  of  the 
second.  The  notion,  that  a  natural  dumbness,  aris- 
ing from  an  apoplectic  stroke,  is  here  meant,  is  one 
of  those  curiosities  of  Rationalism,  which  have  only 
an  antiquarian  interest. 

Vs.  21.  And  the  people  were  w^aiting  for 
Zachariah. — According  to  many  interpreters,  they 
were  waiting  to  receive  the  blessing.  It  does  not, 
however,  appear  that  this  was  always  the  office  of 
the  priest  who  offered  incense.  It  seems  more  prob- 
able, that,  not  being  accustomed  to  find  the  priest 
remain  longer  in  the  sanctuary  than  was  strictly  ne- 
cessary, some  might  have  feared,  when  Zachariah  had 
been  some  time  expected  in  vain,  that  some  misfor- 
tune, or  sign  of  the  divine  displeasure,  had  befallen 
him. 

Vs.  22.  They  perceived  that  he  had  seen 
a  vision. — Dumbness  having  fallen  upon  him  in  the 
temple,  it  was  a  natural  supposition,  that  this  might 
be  the  result  of  an  angelic  appearance.  Zachariah 
makes  signs  that  the  supposition  is  correct.  Inter- 
preters have  given  due  prominence  to  the  symbolic 
signification  of  this  moment  m  the  sacred  history. 
Bengel  says :  "  Zacharias,  mutus,  excludebatur  tajv- 
tisper  ab  actionibus  sacerdotalibus.  J'rceludium  legis 
ceremotiialis  Jiniendce,  Christo  veniente." — Chemnitz : 
"When  the  voice  of  the  preacher  (Isa.  xl.)  is  an- 
nounced, the  priesthood  of  the  Old  Testament  be- 
comes silent.  The  Levitieal  blessing  is  silenced, 
when  the  Seed  comes,  in  whom  '  all  the  families  of 
the  earth  are  blessed.'  " 

Vs.  24.  And  she  hid  herself  five  months. — 
Neither,  as  it  seems  to  us,  from  shame  on  account 
of  her  advanced  age,  nor  to  secure  rest,  nor  from  \m- 
bclief,  nor  for  the  sake  of  observing  an  ascetic  retire- 
ment, and  then  suddenly  making  her  situation 
known ;  but  to  leave  to  God,  through  whose  extraor- 
dinary intervention  she  found  herself  iu  this  coudi- 


CHAP.  I.  5-25. 


17 


tion,  the  care  of  making  it  manifest,  and  of  taking 
away  her  reproach  among  men  (comp.  ver.  25). 
There  is  a  remarkable  coincidence  in  the  frame  of 
mind  of  Elisabeth  and  Mary,  under  similar  circum- 
stances. Elisabeth  was  (rvyy^vris  to  Mary,  not  mere- 
ly Kara.  adpKa,  but  also  Kara  iTV€vjj.a. 


DOCTRINAIi  AKD   ETHICAL. 

1.  '■''  Inlroite,  et  hie  Dii  sunt,''''  seems  to  resound 
in  the  ear  of  the  believer,  as  Luke  leads  him  into  the 
sanctuary  of  the  gospel  history.  We  are  indebted 
to  the  fact,  that  he  begins  his  previous  narrative  at 
an  earlier  period  than  Matthew,  for  the  advantage  of 
recognizing  fresh  proofs  of  the  "  manifold  wisdom  of 
God,"  in  the  course  of  events  which  preceded  the 
birth  of  the  Lord.  The  new  revelation  of  salvation 
begins  in  the  days  of  Herod,  when  sin  and  misery 
had  reached  their  climax,  and  when  the  yearning  for 
Messiah's  appearance  was  more  intensely  felt  than 
ever.  The  temple,  so  often  the  scene  of  the  mani- 
festation of  the  glory  of  the  Lord,  becomes  again 
the  centre,  whence  the  first  rays  of  light  secretly 
break  through  the  darkness.  Every  circumstance, 
preceding  the  birth  of  John,  testifies  to  a  special 
providence  of  God.  He  is  born  of  jjious  parents, 
and  of  priestly  blood,  that  the  genuine  theocratic 
spirit  may  be  awakened  and  produced  in  the  fore- 
runner of  the  Lord.  He  is  tramed  for  his  high  desti- 
iration,  not  in  corrupt  Jerusalem,  but  in  the  retire- 
ment of  a  remote  city  of  the  priests  (ver.  3S).  It  is 
not  revealed  to  all,  that  the  voice  of  "  him  that 
crieth  "  shall  soon  resound  over  hill  and  valley.  The 
first  witness  to  this  is  only  the  pious  old  man,  who 
greets  the  prophet  as  his  child.  An  angel  assures 
Zachariah  of  the  distinction  conferred  upon  him. 
What  human  tongue  could  have  foretold  it  to  him  ; 
or  how  could  he  have  ventured  to  hearken  to  the 
voice  of  his  own  heart,  without  direct  revelation? 
The  angel  appears  to  him  in  the  retirement  of  the 
sanctuary,  while  he  is  employed  in  the  faithful  dis- 
charge of  his  priestly  oflice,  and  standing  on  the 
right  side  of  the  altar,  he  inthnates  that  the  days  are 
past  in  which  the  appearance  of  beings  from  another 
world  betokened  death  and  destruction  to  mankind. 
To  enhance  his  enjoyment  of  it,  the  blessing  is  an- 
nounced as  an  answer  to  prayer ;  and  the  very  name 
given  to  the  child,  speaks  to  him  of  the  graciousness 
of  his  God.  As  a  son  begotten  in  old  age,  John 
ranks  with  Isaac ;  as  granted  to  the  barren  in  answer 
to  prayer,  with  Samson  and  Samuel.  His  ofiSce  and 
mission  are  stated  in  words  which  must  have  recalled 
to  Zachariah  the  prophecy  of  Malachi ;  while  the  de- 
scription of  his  habits,  as  those  of  a  Nazarite,  and  of 
his  character,  as  in  the  spirit  of  Elijah,  must  have 
pointed  out  to  his  father  a  life  of  sorrow  and  strife. 
And  when  the  astonished  priest  desires  a  sign,  his 
want  of  faith  is  visited  with  a  proof  of  the  severity, 
but  at  the  same  time  of  the  goodness,  of  God.  As 
faith  is  to  be  the  chief  condition  of  the  new  covenant, 
it  was  needful  that  the  first  manifestation  of  unbe- 
lief should  be  emphatically  punished ;  but  the  wound 
inflicted  becomes  a  healing  medicine  for  the  soul. 
Zachariah  is  constrained  to  much  silent  reflection, 
and,  according  to  the  counsel  of  God,  the  secret  is 
still  kept  for  a  time.  The  sight  of  the  priest  struck 
dumb,  awakens  among  the  people  an  expectation  of 
some  great  and  heavenly  event ;  and  soon  will  "  the 
things"  done  in  the  priest's  house  be  "noised  abroad 
throughout  aU  the  hill-country  of  Juda3a  "  (ver.  65). 

2 


2.  So  many  traces  of  divine  wisdom  are  apparent 
in  the  nai'rative,  that  scepticism  itself  has  no  excep- 
tions to  make,  but  to  its  miraculous  character.  In 
this  case  the  appearance  of  an  angel  is  especially 
offensive  to  the  tastes  and  notions  of  modern  criti- 
cism. This  being  the  first  account  of  the  kind, 
which  we  meet  with  in  Luke's  Gospel,  we  may  be 
allowed  the  following  remarks.  The  existence  of  a 
higher  world  of  spirits,  can  as  little  be  proved,  as 
denied,  by  any  a  priori  reasoning ;  experience  and 
history  can  alone  decide  the  point.  Now  it  is  cer- 
tain, on  purely  historical  and  critical  grounds,  that 
angels  have  been  both  seen  and  heard  by  well-known 
and  credible  individuals ;  and  if  this  be  so,  a  higher 
world  of  spirits  must  exist.  It  has,  indeed,  been 
said  (by  Schleiermacher),  that  belief  in  the  existence 
of  angels  has  no  necessary  basis  and  suj^port  in  the 
religious  self-consciousness  (or  subjective  experience) 
of  the  believer ;  *  but  the  question  here  is  merely 
concerning  the  historical  truth  of  biblical  angelology, 
and  not  concerning  the  subjective  experience  it  pro- 
duces. Angels  are  not  merely  "transient  emana- 
tions and  efiulgences  of  the  divine  essence "  (01s- 
hausen)  ;  but  personal,  conscious,  holy  beings, 
related,  like  men,  to  the  Father  of  spirits.  God, 
being  the  supreme  and  absolute  Spirit,  is  able  to 
employ  such  XetrovpyiKa.  TTi/ivjxara  in  His  service; 
and  man,  having  received  a  spiritual  element  from 
God,  cannot  lack  the  ability  of  perceiving,  with  an 
enlightened  eye,  the  appearance  of  beings  so  nearly 
related  to  himself.  It  is  not  when  the  bodily  eye 
has  been  directed  to  the  material  world,  but  when  a 
higher  and  more  spii-itual  organ  has  been  developed, 
and  the  ear  opened  to  the  voice  of  God,  in  the  hours 
of  prayer  and  sohtude,  that  angelic  appearances  have 
been  perceived.  This  power  of  perception,  produced 
by  God  Himself,  must  be  distinguished  from  the 
trance  or  vision,  properly  so  called,  wherem  angels 
have  sometimes,  but  by  no  means  always,  been  per- 
ceived. Comp.  Acts  X.  10;  2  Cor.  xii.  1  fl".  The 
angehc  apparitions  were  by  no  means  the  fruit  of  an 
overstrained  imagination,  but  objective  revelations 
of  God,  by  means  of  personal  spirits ;  yet  only  capa- 
ble of  being  received  under  certain  subjective  condi- 
tions. With  respect  to  the  angel  who  appeared  to 
Zachariah,  if  unbelief,  on  hearing  his  name,  should 
cavil,  and  doubt  whether  such  definite  names  are 
borne  in  heaven,  this  conclusion  cannot  be  escaped 
under  the  pretext,  that  Gabriel  (the  hero  of  God)  is 
no  no  111671  proprium,  but  merely  an  appellativum  ; 
and  we  have  only  to  answer,  neganti  ineutnbit  pro- 
batio. 

3.  There  is  a  remarkable  eoincidence  between 
Zachariah  and  Abraham  on  the  one  side,  and  Elisa- 
beth and  Sarah  on  the  other ;  not  only  in  the  fact  of 
their  unfruitfulness  during  so  many  years,  but  also 
in  the  frame  of  mind  in  which  they  at  length  receiv- 
ed the  glad  tidings.  But  in  these  parallel  histories, 
it  is,  in  the  Old  Testament,  the  man  who  is  strong, 
the  woman  weak,  in  faith  (Gen.  xviii.  12);  while 
here,  on  the  contrary,  it  is  the  man  whose  faith  fal- 
ters. Even  in  the  very  first  chapter  of  Luke,  wo- 
man, who  had  so  long  been  thrown  into  obscurity  in 
the  shadow  of  man,  begins,  in  the  persons  of  Mary 
and  Elisabeth,  to  take  her  place  in  the  foreground, 
by  the  heroism  of  a  hving  faith  ;  as  if  to  show  that 
she  is  no  longer  the  slave  of  man,  but  a  fellow-heir 


*  [It  should  not  bo  inferred  from  the  text  that  Schleier- 
macher denied  the  existence  of  angels  altogether.  lie  only 
denied  the  existence  of  Satan  and  the  evil  angels. — P.  S.] 


18 


THE   GOSPEL  AtJCORDING  TO  LUKE. 


with  him  of  the  grace  of  life  (1  Pet.  iii.  7).  It  is, 
however,  quite  in  keeping  with  divine  wisdom  that 
in  this  case  unbelief  in  view  of  the  rising  sun  of  the 
gospel  salvation  is  much  more  severely  punished 
than  under  the  old  dispensation.  The  clearer  the  light, 
the  more  intolerable  the  shade  in  the  eyes  of  God. 
On  the  psychological  ground  of  the  doubt  of  Zacha- 
riah,  compare  the  fine  remarks  of  Dr.  Lange,  Lehen 
Jesu,  ii.  1,  p.  65  (German  ed.). 

4.  It  is  a  striking  proof  of  the  divine  wisdom, 
(hat  John  is  announced  as  the  second  Elijah.  This 
name  gives  the  earliest  indication  of  his  mission,  as 
reformer,  in  an  extremely  corrupt  nation;  of  his 
struggle,  in  resisting  single-handed  the  false  gods  of 
his  age,  as  Elijah  did  Ahab  and  Jezebel ;  of  his  ftitc, 
in  being  first  persecuted  and  rejected,  but  afterward 
honored.  The  likeness  of  John  the  Baptist  to  Elijah, 
strikes  us  not  only  in  his  outward  appearance,  his 
clothing,  and  way  of  living,  but  in  his  spirit  and 
character,  as  a  preacher  of  repentance.  The  differ- 
ence between  them — consisting  chiefly  in  the  fact, 
that  the  second  Elijah  performed  no  miracles — is  ex- 
plained by  the  peculiarity  of  his  relation  to  the  Mes- 
siah. If  the  latter  were  to  appear  as  a  prophet 
mighty  in  word  and  deed.  His  forerunner  could  do 
no  miracles,  without  dividing  the  attention,  and  pro- 
voking a  comparison,  which  must  have  been  to  the 
prejudice  of  one  or  the  other.  He  who  would  cavil 
because  the  head  of  the  greatest  of  the  Old  Testa- 
ment prophets  is  encircled  by  no  halo  of  miracles, 
will  find  his  answer,  John  x.  41. 

5.  On  the  formerly  often-questioned  genuineness 
of  the  two  first  chapters  of  Luke,  comp.  Credner, 
^'  Einleitung  in  das  N.  T'.,"  p.  131 ;  on  the  whole  of 
Luke's  narrative  of  events  preceding  the  birth  of 
Christ,  J.  P.  Lange,  "  On  the  Historical  Character 
of  tJie  Canonical  Gospels,  especially  on  the  History 
of  the  Childhood  of  Jesus,''''  Duisburg,  1836 ;  and 
(though  with  critical  discrimination)  '■^  Die  Jugend- 
geschichte  des  Herrn,^''  by  Di*.  E.  J.  Gelpke,  Bern, 
Ohur  (Coire),  and  Leipzig,  1842. 


HOMILETICAIi  AND  PEACTICAI,. 

The  announcement  of  the  birth  of  John  the  Bap- 
tist, appointed  by  divine  wisdom,  received  in  human 
weakness,  confirmed  by  striking  signs,  crowned  with 
surprising  results. — God's  way  in  the  sanctuary:  1. 
Tlie  dark  sanctuary,  or  dwelling-place  of  the  Infinite; 
2.  the  divine.,  where  His  glory  is  manifested. — The 
answer  to  the  prayer  of  Zachariah  was :  1.  Earnestly 
desired,  2.  long  delayed,  3.  promised  in  a  surprising 
manner,  4.  incredulously  waited  for,  and  5.  glorious- 
ly vouchsafed. — The  happiness  of  pious  couples,  even 
when  the  blessing  of  children  is  denied. — The  high 
value  of  tried  fear  of  God  in  the  eyes  of  the  Lord. — 
The  life  of  faith  a  continual  priesthood. — A  lonely 
old  age  cheered  up  and  made  serene  by  the  light  of 


the  Lord. — God's  revelation  hidden  from  the  eye  of 
the  world. — The  holy  angels  present,  even  now,  in 
the  Lord's  house. — The  fear  with  which  the  revela- 
tion of  great  joy  fills  the  heart  of  a  sinner. — John  a 
gift  of  God. — The  birth  of  John  stUl  a  matter  of  re- 
joicing to  many. — John,  the  second  EUjah:  their 
similarity  and  dissimilarity. — John,  great  in  the  sight 
of  the  Lord :  his  superiority  to  all  the  Old  Testament 
prophets,  his  inferiority  to  our  Lord. — The  gift  of 
abstinence  even  under  the  new  covenant. — No  meet- 
ness  for  the  kingdom  of  heaven,  without  sincere  re- 
pentance.— The  desire  to  see  signs  and  wonders :  1. 
Easily  explicable ;  2.  very  reprehensible ;  3.  entirely 
superfluous,  where  a  greater  sign  has  already  been 
vouchsafed. — The  angel  who  stands  in  the  presence 
of  God  :  his  mysterious  name,  exalted  work,  and  hid- 
den origin. — Zachariah  dumb,  yet  preaching  to  be- 
lievers and  unbelievers. — The  announcement  of  the 
birth  of  John  the  Baptist,  a  proof  of  the  truth  of  the 
prophetic  word  (Isa.  xlv.  15):  1.  God,  a  God  that 
hideth  Himself;  2.  the  God  of  Israel ;  3.  the  Saviour. 
— Elisabeth,  a  type  of  the  faith  which  receives  God's 
blessing,  enjoys  God's  peace,  and  waits  God's  time. 
— When  the  reproach  of  his  people  is  taken  away, 
the  Lord  has  been  looking  down  on  them  favorably. 
— The  Lord's  second  coming  is,  hke  His  first,  openly 
announced,  incredulously  doubted,  patiently  expect- 
ed.— The  Lord  will  give  more  to  His  people  than  He 
withholds  from  them. — Docs  Zachariah  tremble  at 
the  sight  of  an  angel '?  Where  will  the  ungodly  and 
the  sinner  appear,  when  the  Lord  cometh  with  ten 
thousand  of  His  saints  ? — The  punishment  of  unbe- 
lief is  in  the  end  a  blessing. — The  less,  the  prepara- 
tion for  the  greater. — Who  hath  despised  the  day  of 
small  things'?  Zech.  iv.  10. — "Children  are  an  herit- 
age of  the  Lord,  and  the  fruit  of  the  womb  is  His 
reward." — Gabriel  standing  in  the  presence  of  God 
in  heaven,  and  John  great  in  the  sight  of  the  Lord 
on  earth. — The  interest  of  the  angels  in  the  coming 
of  God's  kingdom  on  earth. — Even  in  times  of  the 
greatest  corruption,  there  are  still  houses  which  are 
temples  of  God. — "The  vision  is  yet  for  an  appointed 
time ;  but  at  the  end  it  shall  speak,  and  not  he : 
though  it  tarry,  wait  for  it ;  because  it  will  surely 
come,  it  will  not  tarry."     Hab.  ii.  3. 

Starke: — In  prayer,  we  should  remember  the 
presence  of  angels. — Even  one  of  the  holiest  of  men 
cannot  stand  before  an  angel. — Even  the  true  ser- 
vants of  God  are  not  without  infirmities. — Nothing  is 
great,  but  what  is  great  before  God. — God  is  able  to 
do  exceeding  abundantly  above  all  that  we  ask  or 
think,  Eph.  iii.  20. — The  more  intimate  the  com- 
munion of  a  Christian  with  his  God,  the  more  certain 
his  chastisement  when  he  oftends  Him. — He  who 
sins  with  his  mouth,  is  punished  in  his  mouth. — God 
has  an  eye  upon  His  people,  though  no  one  else 
should  see  them. — There  are  times  when  the  chil- 
dren of  God  bear  reproach;  there  are  also  times 
when  God  takes  away  their  reproach  before  men:  in 
both  His  grace  is  shown. 


CHAP.  I.  26-38. 


19 


B.  Annunciation  of  the  Birth  of  the  Messiah.     Ch.  I.  26-38. 
(The  Gospel  for  the  day  of  the  Annunciation  of  Mary.) 

26  And  in  the  sixth  month'  tlie  angel  Gabriel  was  sent  from  God  unto  a  city  of  Gali- 

27  lee,  named  Nazaretli,  To  a  virgin  espoused   [betrothed]  to  a  man,  whose  name  was 

28  Joseph,  of  the  house  of  David  ;  and  the  virgin's  name  toas  Mary.     And  the  angel  [he]  ^ 
came  in  luito  [to]  her,  and  said,  Hail,  thou  that  art  highly  favoured  [thou  highly  favour- 

29  ed  !  Ke)(aptTU)fj.evr]^,^  the  Lord  is  [be]  with  thee:  blessed  art  thou  among  women.'*     And 
when  she  saw  him,^  she  was  troubled  at  his  [the]  saying,  and  cast  in  her  mind  what 

30  manner  of  salutation  this  should  [might]  be.     And  the  angel  said  unto  her,  Fear  not, 

3 1  Mary :  for  thou  hast  found  "favour  with  God.     And,  behold,  thou  shalt  conceive  in  thy 

32  womb,  and  bring  forth  a  son,  and  shalt  call  His  name  JESUS.     He  shall  be  great,  and 
shall   be  called  the   Son  of  the  Highest :  and  the  Lord  God  shall  give  unto  Him  the 

33  throne  of  His  father  David:  And  He  shall  reign  over  the  house  of  Jacob  for  ever;  and 
of  His  kingdom  there  shall  be  no  end. 

34  Then  said  Mary  unto  the  angel,  How  shall  this  be,  seeing  I  know  not  a  man? 

35  And  the  angel  answered  and  said  unto  her.  The  Holy  Ghost  shall  come  upon  thee,  and 
the  power  of  the  Highest  shall  overshadow  thee ;  therefore  also  that  holy  thing,  which 

36  shall  be  born  of  thee,®  shall  be   called  the   Son  of  God.     And,  behold,   thy  cousin 
Elisabeth,  she  hath  also  conceived  a  son  in  her  old  age :  and  this  is  the  sixth  month 

37  with  her,   who  was   [is]   called  barren.     For  with  God  nothing  shall  be  impossible. 

38  And  Mary  said.  Behold  the  handmaid  of  the  Lord;  be  it  unto  me  according  to  thy 
word.     And  the  angel  departed  from  her. 

[1  Vs.  26. — "  In  the  sixth  month,"  i.  e.,  of  the  pregnancy  of  Elisabeth. 

^  Vs.  28. — The  6  ayyeAos  of  tlie  text,  rec,  though  sustained  by  Codd.  A.,  C,  D.,  and  the  Latin  Vulgate  (angelus),  is 
omitted  by  the  Vatican  and  other  imcial  Codd.  and  thrown  out  by  Tischendorf  and  Alford,  but  retained  by  liachmann,  and 
Tregelles  who  includes  it  in  brackets.  The  Sinaitio  MS.  comes  to  its  aid,  and  reads :  irpos  avTrjv  o  ayyeAos  emev  (the  text, 
rcc.  places  ayYcAos  heforc  auTijr,  so  also  Lachmaun  and  Ti-egelles).  It  is  easier  to  account  for  its  insertion  than  for  its 
omission. 

3  Vs.  28. — HigMy  favored,,  Begnadigte  (Luther  less  literally:  Holdselige),  is  the  proper  translation  of  the  passive  parti- 
ciple Kep^optTiofieVr;,  and  not  full  of  grace,  gratia  plena,  gnadenvolle,  as'  the  Latin  Vulgate  and  the  Romish  versions  ren- 
der it  in  the  servife  of  Mariolatry.  Alford  :  "  Though  xapiToio  is  not  found  in  classical  writers,  the  analogy  of  all  verbs 
in  -oa>  must  rule  it  to  mean,  the  passing  of  the  action  implied  in  the  radical  substantive  [xapw]  on  the  object  of  the  verb — 
the  cnitferring  of  grace  oi  favor  upon."  The  word  occurs  besides  here  once  in  the  N.  T.,  viz.,  Eph.  i.  6  :  rij?  x°-P'-''°^  a-ijov, 
iv  rj  exap'Tiuo-ei/  riij.a';  if  Tip  rjyaTTrjixivto,  which  the  Vulgate  renders  :  "in  qua  gratificavil  nos,"  etc.,  the  E.  V. :  "  where- 
in he  hath  made  us  accepted,'^  lit. :  has  graced  us. 

^  Vs.  28. — The  words  of  the  text,  rec,  evXoyritievri  (tv  iv  yvvai^iv ,  blessed  tltou  among  women,  are  generally  re- 
garded as  a  later  insertion  from  ver.  42,  and  thrown  out  of  the  text  by  the  recent  critical  editors.  Tregelles  retains  the 
words,  but  in  brackets.  Cod.  Sinait.  likewise  omits  them.  The  original  reading  of  the  angelic  salutation  then  is  simply  : 
" Hail,  Iiigkbj  favoured  one,  the  Lord  [he]  with  you!"  The  reading  here  in  connection  with  the  proper  translation  of 
Kexo^p^TiOfj-evri  has  some  bearing  upon  the  question  of  the  worship  of  Mary. 

^  Vs.  29. — The  word  iSova-a,  when  she  saw  Mim,  for  which  the  Vulgate  reads  cum  audisset,  is  wanting  in  Codd.  Sin., 
Vatican.,  and  other  ancient  authorities,  and  thrown  out  of  the  text  by  Griesbaeh,  Tischendorf,  Alford,  and  Tregelles,  while 
Lachmann  retains  it.  The  correct  reading  is:  i)  Si  eirX  tw  \6yiu  Sierapax^'!  i  <""^  ^tie  was  troubled  at  tlie  saying. 
Meyer,  and  after  him  Alford,  suppose  that  the  original  mistake  was,  passing  from  AE  to  AIErapax^J)  (hence  Cod.  D.  reads 
only  the  verb,  simplex),  which  gave  rise  to  the  glosses,  transpositions,  and  reinsertions  of  en-l  T<p  Aoyto. 

'  Vs.  35. — Or :  The  Holy  One  that  is  born,  to  yevvui  iJ.evov  iiyiov;  Vulgate  :  q^uod  nascelur  (other  Latin  authorities : 
nascitur)  sanctum.  The  particularizing  addition,  ex  trov ,  ex  te,  of  thee,  of  the  received  text,  is  without  sufficient  author- 
ity and  thrown  out  or  put  in  brackets  l)y  the  critical  editors.— P.  S.'] 


EXEGETICAL  AND  CEITICAL. 

Vs.  26.  Nazareth. — See  remarks  on  Matt.  ii. 
23. 

Vs.  27.  To  a  virgin. — Joseph  is  the  most 
prominent  person  in  Matthew's  narrative  of  events 
preceding  the  birth  of  Christ,  Mary  in  Luke's ;  an 
indication  that  in  all  probability  she  was,  whether 
mediately  or  immediately,  the  source  whence  he  de- 
rived the  account  of  these  facts.  (Comp.  Acts  xxi. 
17.) 

Of  the  house  of  David. — These  words,  relating 
solely  to  Joseph,  sliow  that  he  was  also  of  the  blood- 
royal.  That  they  by  no  means  deny  the  descent  of 
Mary  from  David,  will  appear  hereafter. 

Vs.  28.  And  [the  angel]  came  in  unto  her. 
— Here  is  no  mere  apparition  of  an  angel  in  a  dream, 
as  to  Joseph ;  but  a  visit  in  open  day,  although,  of 


course,  in  a  quiet  hour  of  retirement,  as  more  befit- 
ting and  satisfactory  under  the  circumstances. — The 
words,  the  angel.,  although  wanting  in  the  best  manu- 
scripts, is  intended.  The  substitution  of  any  human 
being  is  inadmissible. 

Highly  favored. — It  is  apparent  from  ver.  30 
that  tliis  is  not  spoken  of  the  external  beauty  of 
Mary,  btit  of  the  favor  or  grace  she  had  found  in 
God's  sight.  The  same  epithet  is  bestowed  upon  all 
believers,  Eph.  i.  6,  orig. 

[The  greeting  of  the  angel  in  ver.  28  is  called 
the  Angelic  Salutation  or  Ave  Maria,  and  forms  the 
first  part  of  the  famous  Roman  Catholic  prayer  to 
the  Virgin  Mary : 

"/Zai7,  Mary,  full  of  grace,  the  Lord  is  with  thee." 

The  second  part  of  this  prayer  is  taken  from  the  ad- 
dress of  Elisabeth  to  Mary,  ver.  42  : 


20 


THE  GOSPEL  ACCORDING  TO  LUKE. 


"Blessed  art  thou  among  women,  and  blessed  is  the  fruit  of 
thy  womb,  Jesus." 

To  this  was  added,  in  the  beginning  of  the  sixteenth 
century  (1508),  a  third  part,  which  contains  the  ob- 
jectionable invocation  of  the  Virgin : 

"  Holy  Mary,  Mother  of  God,  pray  for  us  sinners,  now  and 
at  the  liour  of  our  death.    Amen." 

The  concluding  words,  however,  fiunc  et  in  hora 
mortis,  are  a  still  later  addition  of  the  Franciscans. 
Even  the  first  two  parts  of  the  Ave  Maria  were  not 
used  as  a  standing  form  of  prayer  before  the  thir- 
teenth century. — P.  S.] 

Vs.  29.  She  cast  in  her  mind. — ^A  proof  of 
her  serenity  and  presence  of  mind  at  a  critical  hour. 
How  different  were  Zachariah,  and  many  before 
him ! 

Vs.  82.  Shall  be  called; — i.  e.,  not  only  shall 
be,  but  shall  one  day  be  publicly  recognized  as  what 
He  really  is. 

The  Son  of  the  Highest. — This  name  seems 
here  used  by  the  angel,  not  in  a  metaphysical,  but  a 
theocratic  sense.  It  points  to  the  anointed  King,  so 
long  foretold  by  the  prophets,  and  to  whom  the 
words,  2  Sam.  vii.  14 ;  Ps.  ii.  V ;  Ixxxix.  28,  so  fully 
applied.  Very  deserving  our  consideration  is  the 
following  observation  of  0.  von  Gerlach :  "  It  is 
worthy  of  remark,  that  the  proper  divinity  of  her 
son  was  not  definitely  revealed  to  Mary :  otherwise, 
neither  she  nor  Joseph  could  have  been  in  a  position 
to  bring  up  the  child  ;  for  the  submission,  which  was 
a  necessary  condition  of  His  humanity,  would  have 
been  submission  only  m  appearance.  But  this  prom- 
ise, while  it  by  no  means  abolished  the  parental  re- 
lationship, would  yet  direct  the  reverential  attention 
of  the  parents  toward  the  child.  From  the  very  be- 
ginning of  our  Lord's  incarnation,  we  see  that  the 
knowledge  of  His  divinity  was  not  to  be  communicat- 
ed in  an  external  and  awe-Lnspiring  manner,  but  to 
be  gradually  manifested  by  His  humanity  and  His 
work  of  redemption." — For  Mary,  who  was  so  inti- 
mately acquainted  with  the  Old  Testament,  this  pro- 
phecy would  contam  the  essence  of  the  most  remark- 
able Messianic  promises :  2  Sam.  vii. ;  Isa.  ix. ; 
Micah  v.,  etc. 

Vs.  33.  Over  the  house  of  Jacob. — The  an- 
nouncement of  His  universal  spiritual  reign  would 
have  been,  at  this  time,  even  more  incomprehensible 
to  Mary.  It  lies  hidden,  however,  in  the  promise : 
"  Of  His  lingdom  there  shall  be  no  end."  We  must 
not  regard  these  words  of  the  angel  as  an  accommo- 
dation merely  to  the  exclusively  Jewish  expectations 
then  prevaiUng,  concerning  the  kingdom  of  Messiah. 
Salvation  is  really  of  the  Jews,  and  will  one  day  re- 
turn to  Israel. 

Vs.  34.  How  shall  this  be?  etc. — A  natural 
objection,  and  a  question  as  much  allowed  by  the 
angel,  as  that  of  Zachariah  (ver.  18)  was  arbitrary 
and  blamable.  Comp.  Num.  xxxi.  17;  Judg.  xi. 
39;  Matt.  i.  18. 

Vs.  35.  The  Holy  Ghost— the  power  of 
the  Highest. — The  parallel  between  these  two  ex- 
pressions, exacts  that  the  one  should  be  interpreted 
by  the  other ;  and  their  mutual  light  teaches,  that 
the  Holy  Spirit  has  verily  a  life-producing  power, 
but  by  no  means,  that  He  is  only  jjower,  without 
personality. 

Shall  come  upon  thee — shall  overshadow 
thee. — Again  two  phrases  reflecting  fight  upon  each 


other.  Both  point  to  the  supernatural  operation  of 
the  Holy  Spirit,  in  bringing  to  pass  that  which  ordi- 
narily occurs  only  through  conjugal  intercourse. 
The  word  i-ntaKiaan  can  no  more  be  understood  to 
denote  a  special  divine  protection  (Kuinoel),  than  a 
cohabitation  (Pauhis,  the  rationalist). 

Therefore  also. — His  miraculous  birth  is  here 
spoken  of  as  the  natural,  but  by  no  means  the  only 
reason,  why  He,  who  had  no  human  father,  should 
receive  the  name  of  the  Son  of  God. 

Vs.  36.  Thy  cousin,  or:  kinswoman  {r] 
ffvyy evris  crov). — It  does  not  quite  appear  what 
was  the  relationship  between  Mary  and  Ehsabeth, 
the  daughter  of  Aaron  (ver.  5).  This  relationship, 
however,  whatever  it  might  be,  proves  nothing 
against  Mary's  descent  from  David,  as  diflerent 
tribes  might  be  united  by  marriage.  (Num.  xxxvi.  6 
offers  no  difiiculty,  as  it  relates  only  to  heiresses, 
whose  family  was  in  danger  of  becoming  extinct.) 
There  is,  therefore,  no  reason  to  conclude  that  Mary, 
by  reason  of  her  relationship  to  Elisabeth,  was  of  the 
tribe  of  Levi  (as  in  the  Testam.  Jill  Pairiareharum, 
p.  542,  and  Schleiermacher's  Lukas,  p.  26). 

Vs.  37.  With  God  nothing  shall  be  impos- 
sible.— Nothing,  i.  e.,  no  word  {pruxa)  of  promise. 
A  powerful  support  for  Mary's  faith,  who  might  infer 
from  the  mirabile  the  possibility  of  the  miraculiim. 
It  is  at  the  same  time  the  last,  and  mdeed  the  only 
suflicient,  answer  to  the  horror  of  the  miraculous, 
which  characterizes  modern  criticism. 

Vs.  38.  Be  it  unto  me. — Not  only  the  utter- 
ance of  obedient  submission,  but  also  of  patient, 
longing  expectation.  The  heart  of  Mary  is  now  filled 
with  the  Holy  Spirit,  who  can  also  prepare  her  body 
to  be  the  temple  of  the  God-Man. 


DOCTRINAIi  AND  ETHICAL. 

1.  Concerning  the  person  of  Mary,  her  youth,  and 
legends  of  her  after  history,  see  Winer  in  voce  "  Mary." 
The  beauty  of  her  character,  as  "  the  handmaid  of 
the  Lord,"  and  the  chosen  instrument  of  the  Holy 
Spirit,  strikes  us  at  the  first  glimpse  at  her.  (A.  H. 
Nieme^r  gives  a  short  but  beautiful  description  of 
her,  in*is  Characteristik  der  Bibel,  i.  pp.  40-42.) 

2.  Two  views,  which  have  obtained  in  the  Chris- 
tian world,  concerning  the  person  and  character  of 
Mary,  are  condemned  by  these  early  pages  of  Luke's 
Gospel.  The  first  is  that  of  the  Roman  and  Greek 
Church,  which  transforms  the  handmaid  of  the  Lord 
into  the  queen  of  heaven ;  the  mother  of  Jesus  into 
the  mother  of  God ;  the  redeemed  sinner  into  the 
mediatrix  and  intercessor.  The  other  is  that  of  Ea- 
tionalismus  vulgaris,  which  deprives  the  humble  bride 
of  the  carpenter  of  the  chastity  and  purity  which 
were  her  richest  dowry,  and  necessarily  rejects  the 
miracle  of  the  supernatural  birth ;  there  being  no 
reason  for  concluding  that  Jesus  was  the  son  of  Jo- 
seph. The  first  idea  was  chiefly  supported  by  the 
apocryphal  Gospels,  which  surrounded  the  head  of 
her,  upon  whom  the  fight  of  the  divine  favor  had  in- 
deed richly  fallen,  by  a  halo  of  celestial  glory.  Its 
result  was  an  almost  heathen  apotheosis  of  the  vir- 
gin-mother, producing  all  the  foUies  of  an  unhmited 
Mariolatry.  The  second  notion  was  first  conceived 
in  the  brain  of  the  heathen  Celsus,  who  derides  the 
mother  of  Jesus,  as  the  victim  of  seduction ;  while 
the  Jewish  version  of  this  fable  names  one  Panthera 
or  Pandira  as  her  seducer.  To  the  shame  of  Chris- 
tendom, we  have  seen  this  blasphemy  revived,  in  va- 


CHAP.  I.  26-38. 


21 


rious  forms,  in  the  eighteenth  and  nineteenth  centu- 
ries (Bahrdt,  and,  in  some  degree,  Paulus  and  others). 
Its  own  intrinsic  beauty,  truth,  and  sublimity  com- 
mend the  Gospel  narrative,  in  opposition  to  both 
these  products  of  a  diseased  imagination. 

3.  AVith  respect  to  the  descent  of  Mary  from  Da- 
vid, it  is  undeniable  that  the  words,  4^  oIkov  Aa/3i5, 
Luke  i.  27,  refer  exclusively  to  Joseph ;  yet  they  by 
no  means  assert,  that  our  Lord  did  not  descend  from 
David  on  His  mother's  side.  We  shall  soon  see  that 
Luke  iii.  presents  us  with  the  genealogy  of  Mary,  as 
Matt.  i.  does  with  that  of  Joseph.  The  angel,  too, 
who  announces  to  her  that  she  shall  conceive  a  son, 
through  the  power  of  the  Holy  Spirit,  could  not  pos- 
sibly have  added :  "  Tlie  Lord  God  shall  give  tmto 
Him  the  throne  o^  His  father  David,''  had  not  Mary 
herself  been  a  daughter  of  David.  Her  song  of 
praise,  also,  clearly  shows  what  expectations  she 
cherished  for  the  house  of  David,  and  can  only  be 
fully  understood,  psychologically,  when  it  is  regarded 
as  uttered  by  the  daughter  of  a  royal  house,  who, 
though  that  house  was  then  in  the  depths  of  degra- 
dation, was  yet  looking  forward  to  the  elevation  of 
the  rightful  dynasty,  and  the  abasement  of  the  foreign 
tyrant  who  then  usurped  the  throne.  The  Magnifi- 
cat (as  Mary's  Psahn  is  called)  is  as  unambiguous  a 
proof  of  Mary's  royal  descent  as  the  genealogy,  ch. 


4.  The  miraculous  conception  of  our  Lord,  by  the 
power  of  the  Holy  Spirit,  is  related  by  Luke,  as  a 
fact  which  cannot  be  doubted,  and  leaves  no  room 
for  the  hypothesis  that  we  have  here  a  myth  or  legend. 
It  has  often  been  said,  but  never  proved,  that  the 
Jews  of  those  days  were   expecting   that  Messiah 
would  be  born  of  a  virgin,  in  some  miraculous  man- 
ner ;  but  even  then,  it  would  not  follow  that  the  nar- 
rative was  composed  merely  in  obedience  to  the  dic- 
tates of  such  an  expectation.     The  analogy  of  certain 
heathen  thcogonies  may  perhaps  prove  the  possihiUty 
of  mventing  such  a  narrative,  in  a  polytheistic  or 
pantheistic  sense ;  but  its  reality,  in  a  Christian  and 
theistic  sense,  can  by  no  means  be  thus  accounted 
for.     A  comparison  with  the  accounts  in  certain  apo- 
cryphal Gospels  on  this  point  speaks  more  for,  than 
against,  the  historical  fideUcy  of  Luke.     Our  Lord 
Hunself,  indeed,  so  far  as  we  know,  never  spoke  of 
this  miracle;  but  His  silence  may  be  satisfactorily 
accounted  for.     His  mother's  honor,  the  nature  of 
the  circumstance,  the  enmity  of  the  Jews,  all  forbade 
Him  to  bring  to  light  a  mystery,  for  the  truth  of 
which  He  had  only  His  own  or  Mary's  word  to  offer. 
Nor  need  it  astonish  us,  that  His  contemporaries 
speak  of  Hun  as  the  son  of  Joseph  (John  i.  45) ;  nor 
that  Mary,  speaking  of  her  husband  to  Jesus,  then 
twelve   years   of    age,   should   say,    "Thy  father" 
(Luke  ii.  48) ;   nor,  least  of  all,  that  His  brothers 
should  not  believe  in  Him  (John  vii.  5) ;  for,  from  all 
in  the  domestic  circle,  except  Mary  and  Joseph,  the 
affair  was   concealed  with   profound   secrecy.     We 
have  already  seen  that  Matthew  also  speaks  of  a  mi- 
raculous birth;  while  Mark  passes  over  in  silence 
the  history  of  Christ  previous  to  His  entry  upon  His 
public  ministry,  although  he  presents  the  person  of 
our  Lord  in  so  divine  a  light,  as  naturally  to  lead  to 
the  supposition  of  His  heavenly  origin.     John  is  also 
silent  on  the  subject,  though,  in  his  description^  of 
the  children  of  God,  as  born  ovk.  ti,  aliJ.a.r'xv,  ohok  e'fc 
0eAi)iu.aTo?  aapKos,  oiSs  iK  Qi\-r]fJiaTos  a.v^p6^,  imme- 
diately  before   the   words,    6    A0705    aap^    iyev^To, 
there  seems  contained  a  latent  reminiscence  of  what 
he  must  have  undoubtedly  heard  from  Mary  durmg 


his  long  and  intimate  intercourse  with  her.  For  if 
he  says,  that  "that  which  is  born  of  the  flesh  is 
flesh,'"'  and  that  the  A070?  os  ^k  eV  apxv  "^P^^  '^^^ 
@e6v,  became /es/j,  we  must,  according  to  this  Evan- 
o-ehst  also,  beUeve  that  this  took  place  in  some  other 
way  than  through  the  Qik-qixa  aapKos.  Nevertheless, 
though  the  conception  by  the  power  of  the  Holy 
Spirit  may  be  deduced  from  his  doctrine  concerning 
the  Logos,  he  certainly  does  not  expressly  declare  it. 
Paul  also  contents  himself  with  the  general  state- 
ment, that  the  Lord  was  born  of  a  woman,  and  of 
the  seed  of  David  (Rom.  i.  4 ;  Gal.  iv.  4) ;  and  it 
seems  clear  that  this  miracle,  though  an  indispensa- 
ble element  of  gospel  history,  did  not  originally  be- 
long to  the  apostolic  Kvpvyixa,  which,  according  to 
Acts  i.  21,  began  with  the  baptism  of  John. 

5.  This   does   not,  however,  interfere  with   the 
fact,  that  the  miraculous  conception  stands  on  a  firm 
historical  foundation,  and  is  of  great  dogmatic  un- 
portance.     For  the  first  assertion,  they  who  deny  it, 
a  priori,  as  absolutely  impossible,  deserve  no  other 
answer  than:  irXavaaee   /u-v   eiSdrey  ras  ypacpas  fi7]Se 
rriv   Zijvafxif  toD   ©eoD    [Matt.  xxii.   29].     Yet,  far 
rather   than   say,  with   a  modern  theologian   (Karl 
Hase),  that  "  birth  of  a  virgin  cannot  be  proved  to 
be  impossible,"  would  we  comfort  ourselves  with  the 
words   of   the  angel    [to  Mary,  Luke   i.  37]:    on 
ovK   aSwaTTJo-e:   irapa  Tov   Qeov   irav  pvfia.      The  laws 
of  nature  are  not  chains,  wherewith  tlie  Supreme 
Lawgiver  has  bound  Himself;  but  cords,  which  He 
holds  in  His  own  hand,, and  which  He  can  lengthen 
cr  shorten  as  His  good  pleasure  and  wisdom  dictate. 
And  surely,  in  the  present  case,  an  end  worthy  of 
divine  interference  justified   the  deviation.     When 
the  Eternal  Word  was,  ui  "  the  fulness  of  the  time," 
to  take  upon  Him  the  fonn  of  a  servant,  the  new 
member  could  only  be  introduced  into  the  human 
series  in  an  extraordinary  manner.     He,  who. was  in 
the  beo-inning  with  God,  and  who  came  of  His  own 
will  to°sojourn  in  this  our  world,  could  hardly  enter 
it  as  one  of  ourselves  would.     He,  who  was  the  light 
and  Ufe  of  men,  must  surely  see  the  light  of  day,  not 
by  carnal  procreation,  but  by  an  immediate  exercise 
of  omnipotent  power.     Besides,  how  could   He  be 
free  from  every  taint  of  original  sin,  and  redeem  us 
from  the  power  of  sin,  if  He  had  been  born  by  the 
fleshly  intercourse  of  sinful  parents?     The  strong 
and  healthy  graft  which  was  to  bring  new  hfe  into 
the   diseased   stock,  must  not   originate  from   this 
stock,  but  be  grafted  into  it  from  without.     To  de- 
duce hence  the  need  also  of  an  hnmaculata  conceptio, 
in  the  case  of  Mary,  would  be  to  lose  sight  of  the 
fact,  that  we  do  not  lay  the  chief  stress  upon  the  ar- 
ticle "  natus  e  virgine  J/.,"  but  upon  the  precedmg 
''conceptus  e  8p.  &"     From  the  moment  of  our 
Lord's  conception,  the  Holy  Spirit  certainly  contm- 
ued  to  influence  and  penetrate  tlie  mind  and  spirit  of 
Mary,  to  suppress  the  power  of  sin,  and  to  make  her 
body  His  consecrated   temple.     If  it  be  said  (by 
Schleiermacher)  that  Christian  consciousness  is  per- 
fectly satisfied  by  accepting  the  fact,  that  God  re- 
moved from  the  normal  development  of  the  Son  of 
Man  all  the  pernicious  influences  and  consequences 
attending  an  ordinarv  human  birth,  the  question  here 
is  not    What  can  the  Christian  consciousness  of  an 
individual   bear?    but.    What  saith  the  Scripture? 
We  beheve,  on  the  authority  of  Luke,  who  took  all 
pains  and  had  the  best  means  of  reUable  information 
(comp.  i.  1-4),  that  the  power  of  the  Holy  Spirit 
overshadowed  Mary  in  a  mysterious  manner.     The 
moment  of  conception  is  simply  hinted  at  by  the 


22 


THE   GOSPEL   ACCORDING  TO  LUKE. 


words,  '^Behold  the  handmaid  of  the  Lord,"  and 
seems  to  coincide  with  the  departure  of  the  angel* 
Moreover,  the  true  humanity  of  the  Son  of  Man  is  by 
no  means  aboUshed,  but  rather  explained  by  this 
miracle;  for  was  Adam  no  real  man,  because  he 
also,  in  a  physical  view,  was  a  vi'os  ©eoC  ?  In  short, 
the  miraculous  conception  is  a  cKavdaXov  to  those 
alone  who  will  see  in  our  Lord  nothmg  more  than 
His  pure  humanity,  and  who  put  the  sinlessness  of 
the  perfect  man  Christ  Jesus  in  the  place  of  the  real 
incarnation  of  God  in  Him.  To  us,  who  believe  in 
the  latter.  His  miraculous  conception  is  the  natural 
consequence  of  His  .superhuman  dignity,  the  basis  of 
His  normal  development,  and  a  symbol  of  the  avwdiv 
yevvr)drtvai,  which  must  take  place  in  every  member 
of  the  kingdom  of  God.  Compare  J.  J.  van  Ooster- 
ZEK :  Dhputatio  Theologica  de  Jesu  e  virgine  Maria 
nato.  Traj.  ad  Rh.  1840. 

6.  The  conception  of  the  Son  of  God,  by  the 
Holy  Spirit,  is  the  beginning  of  the  intimate  union 
between  the  Ao'yos  eVuap/cos  and  the  vwevfj.a  ovk  4k 
fifTpov,  John  iii.  34.  Thirty  years  later,  the  Spirit 
descended  upon  Him  in  a  bodily  shape ;  and  after 
He  was  glorified.  He  sent  the  Spirit  upon  all  that  be- 
lieved on  Hun.  The  same  Spirit  who  formed  the 
bodi/  of  Christ,  forms  also  the  corpus  Christi  mysti- 
cum,  the  Church. 


HOMLLETICAl  A^D  PllACTICAL. 

The  calm,  unostentatious  entrance  of  the  Divine 
into  the  world  of  man. — God  hath  chosen  the  weak 
things  of  the  world  to  confound  the  things  which  are 
mighty. — The  true  veneration  of  Mary :  1.  Exliibited ; 
2.  justified ;  8.  carried  out. — The  present  worship  of 
Mary  [in  the  Roman  and  Greek  Churches]  judged 
before  the  tribunal  of  Gabriel:  1.  Mary  is  called  by 
hun,  highly  favored;  by  her  worslaippers,  the  dis- 
peiiser  of  favors;  2.  by  him,  blessed  amoyig  women; 
by  them,  raised  above  women ;  3.  by  hka,  the  hand- 
maid of  the  Lord,  a  sinful  daughter  of  Adam ;  by 
them,  the  Queeii  of  angels  [and  saints] ;  4.  in  his 
eyes,  a  sinful  daughter  of  Adam  [nowhere  exempt  in 
the  Bible  from  the  general  depravity  of  Adam's  pos- 
terity] ;  novf  [according  to  the  papal  dogma  pro- 
claimed iu  1854],  conceived  without  sin  {immaculate 
concepta).—}ivirj  a  type  of  faith ;  in  her  just  aston- 
ishment, natural  fear,  gentle  boldness,  quiet  reflec- 
tion, and  unUmited  obedience. — The  blessed  aiuong 
women:  1.  Poor,  yet  rich;  2.  "troubled,"  yet  medi- 
tative ;  3.  proud  as  a  virgin,  yet  obedient  as  a  wife ; 
4.  first  doubtful,  then  believing. — The  angeUc  ap- 
pearances to  Zachariah  and  Mary  compared. — Jesus 
a  gracious  gift :  1.  To  Mary ;  2.  to  Israel ;  3.  to  the 
world. — The  greatness  of  Jesus,  and  the  greatness  of 
John,  compared  (vers.  15  and  32):  1.  Jesus  greater 
than  John  in  Himself;  2.  a  greater  gift  of  God;  3. 
therefore  worthy  of  our  greater  appreciation. — The 
throne  of  David :  1.  Raised  up  after  deep  abasement ; 
2.  raised  up  amongst  Israel ;  3.  raised  up  amongst 
us;  4.  raised  up  to  fall  no  more. — The  question: 
"How  shall  this  be ?  "  may  be  asked :  1.  In  a  sense 

*  [Older  divines  generally  date  the  supernatural  concep- 
tion from  the  words  of  the  angel,  vcr.  a5,  which  were  the 
modiiun  of  the  mysterious  operation  of  the  Uoly  Spirit.— 
P.  S.l 


lawful  for  man,  and  reverential  toward  God ;  or  2.  m 
a  sense  unlawful  for  man,  and  dishonormg  God.— 
The  operation  of  the  Holy  Spirit  in  creation  (Gen.  i. 
2),  and  in  redemption  or  the  new  creation  (Luke  i. 
35),  compared :  1.  In  both,  a  long  and  silent  prepara- 
tion ;  2.  in  both,  a  hfe-giving  and  fructifymg  opera- 
tion ;  3.  in  both,  a  new  world  created.— The  support 
which  those,  who  are  "highly  favored,"  find  from 
contemplating  others  also  highly  favored  :  This  sup- 
port perfectly  lawful,  often  indispensable,  always 
limited,  and  the  highest,  and  often  the  only,  support 
of  faith,  in  a  power  to  which  nothmg  is  impossible. 
— With  God  nothing  shall  be  impossible,  an  answer 
by  which:  1.  UnbeUef  is  put  to  shame;  2.  weak 
faith  strengthened ;  3.  and  faith  excited  to  thankful 
adoration  and  unlhnited  obedience. — Behold  the 
handmaid  of  the  Lord !  1.  Her  hidden  conflict ;  2. 
her  complete  victory;  3.  her  full  reward;  4.  her 
happy  peace. — The  messenger  of  Heaven  and  the 
child  of  earth  united,  to  perform  the  counsel  and 
good  pleasure  of  God.— The  greatest  miracle  in  the 
world's  history,  encompassed  with  the  thickest  veil 
of  obscurity. 

Starke  : — God  knows  where  to  find  His  children, 
however  hidden  they  may  be  (2  Tim.  ii.  19). — God 
is  wont  to  bestow  His  favors  in  times  of  quiet  and 
retirement,  Isa.  xxx.  50. — All  behevers  are  the 
"blessed"  of  the  Lord  (Eph.  i.  3).— The  hoher,  the 
humbler. — The  "  troubles  "  of  holy  mmds  always  end 
in  comfort. — The  members  of  Christ's  kingdom  have 
in  Him  an  everlasting  King,  an  everlastmg  support, 
and  an  everlasting  joy. — Let  even  thy  nearest  and 
dearest  forsake  thee,  so  thou  make  sure  the  Lord 
Jesus  be  with  thee,  and  abide  in  thee. 

Heubner: — Mary  and  Eve:  their  similarity  and 
dissimilarity,  their  relation  to  the  human  race. — 
Mary  the  happiest,  but  also  the  most  sorely  tried,  of 
women. — Christians  born  of  the  house  of  Jacob,  ac- 
cording to  the  Spirit. — Humihty  the  best  frame' of 
mind  for  the  reception  of  grace. — Our  birth  is  also  a 
work  of  God. — The  miraculous  birth  of  Jesus,  a  glori- 
fication of  the  whole  human  race. 

Wallin: — The  angel's  salutation  of  Mary  may 
be  applied  to  Christians  in  all  the  holy  seasons  of 
life :  baptism,  confirmation,  the  time  of  chastening, 
the  day  of  death. 

Fk.  Arndt  : — How  does  the  time  of  regeneration 
begin  in  the  world,  and  in  the  heart  ?  By  an  an- 
nouncement of  the  grace  of  God,  which  is:  1.  Heard 
in  humihty;  2.  received  with  patience  and  entire 
self-resignation. 

Van  Oosterzee  [in  sermons  previously  pubhsh- 
ed]  : — Mary  the  handmaid  of  the  Lord.  This  saying 
the  inscription  of  the  history  of  Mary,  as  maid,  wife, 
and  widow. — Her  character  presents  a  rare  combina- 
tion of:  1.  Genuine  humility,  with  joyful  faith;  2.  of 
quiet  resignation,  with  active  zeal ;  3.  of  faithful  love, 
with  unwavering  heroism. — That  the  Word  was  made 
flesh,  is:  1.  An  imdoubted  fact;  this  proved  by: 
(a)  the  fife,  (b)  the  words,  (c)  the  works  of  the  Lord  ; 
2.  an  unfathomable  miracle ;  (a)  the  unprecedented, 
(6)  the  intimate,  (c)  the  voluntary,  nature  of  the 
union  of  the  Divine  Word  with  fiesh ;  3.  an  ever- 
memorable  benefit ;  for  this  incarnation  is :  (a)  the 
glory,  (b)  the  light,  (c)  the  life  of  mankind.  To  con- 
clude, the  questions:  Do  you  beheve  in  the  fact? 
adore  the  miracle  ?  highly  esteem  the  benefit  ? 


CHAP.  I.  39-80. 


23 


C.  Hymns  of  Praise,  with  which  the  expectation  of  the  Messiahs  Birth,  a.ul  the  actual  Birth  of  the  Baptist, 

were  greeted.     Ch.  I.  39-80. 

fVers  57-80,  the  Lesson  for  the  day  of  John  the  Baptist,  24th  of  June.-Vers  67-79,  the  Gospel  for  the 
^        ■  fi,st  day  of  Advent  in  the  Grand-Duchy  of  Hesse  and  elsewhere.) 

39  And  Mary  arose  in  those  days,  and  went  intothe  ^f-^^''f\\f'\J'f'^  ^^*°  ^ 
aI     '.^  nf  Tnrin  •  And  entered  into  the  house  of  Zacharias,  and  saluted  Ehsabeth. 

40  ^"5^,«   J"jfj^^^7/;i'rtVat  when^  Ehsabeth  heard  the  sahxtation  of  Maiy,  the  babe 
1     le.ptuntrTomb     and  Elisabeth  was  filled  with  the  Holy  Ghost  [Spmt      And  sl^ 

X  out  with  a  loud  voice,  and  said,  Blessed  art  thou  among  women,  and  blessed  |. 
4^  he  fnht  of  thy  womb.  And  whence  is  this  to  me,^  that  the  mother  of  my  Lord  should 
S  come  ome"^  For,  lo  [behold],  as  soon  as  the  voice  of  thy  salutation  sounded  m  mine 
I5  Ts  the  babe  leaped  iif  my  woU  for  joy.3     And  blessed  .she  that  ^eWd:     or^[b^^ 

lieved  that]*  there  shall  be  a  performance  [fulfilment,  reXetojcnsJ  ot  those  thm^s  wmcn 

were  told  her  from  the  Lord. 

46  And  Mary  said. 

My  soul  doth  magnify  the  Lord, 

47  And  mv  spirit  hath  rejoiced  in  God  my  Saviour.  L,J 

%  For  [LUhat]  He  hath  regarded  the  low  estate  of  His  handmaiden ;  [handmaid.] 
for  [For],  behold,  from  henceforth  all  generations  shall  call  me  blessed. 

49  For^He  that  is  mighty  hath  done  to  me  great  things;  and  holy  is  His  naine.   [,] 

50  And  His  mercy  is  on  them  that  fear  Him  from  generation  to  generation. 

51  He  hath  showed  [wrought]  strength  with  His  arm: 

He  hath  scattered  the  proud  in  the  imagination  oftheir  hearts 

52  He  hath  put  down  the  mighty  from  their  seats  [princes  from  thronesj, 
and  esalted  [raised  up]  them  of  low  degree. 

53  He  hath  filled  the  hungry  with  good  things ; 
and  the  rich  He  hath  sent  empty  away. 

54  He  hath  holpen  [helped]  His  servant  Israel  [Is.,  His  servant], 
in  remembrance  of  His  mercy  ;   []  ^ 

55  As  He  spake  to  our  fathers,  [(As  He  spake  to  our  fathers)] 

to  Abraham,  and  his  seed  for  ever  [to  A.  and  his  seed,  for  ever]. 

56  And  Mary  abode  with  her  about  three  months,  and  returned  to  her  own  house. 

57  Now  EhsLeth's  full  time  came  that  she  should  be  delivered;  and  slxe  bi-ought  for  h 

58  a  son      And  her  neighbours  and  her  cousins  [kmdred,  cr^yy.vccs]  heard  how  the  Lord 
had  showed  great  mercy  upon  [toward]  her  ;  and  they  rejoicedwith  her. 

59  And  it  came  to  pass,  that  on  the  eighth  day  they  came  to  circumcise  the  child     and 

60  they  called  him  Zacharias,  after  the  name  of  his  father.     And  his  mother  answered  and 
6?  sM  Notio;  but  he  shall  be  called  John.     And  they  said  unto  her  There  is  none  of 

62  hy  kindred 'that  is  called  by  this  name.     And  they  made  signs    o  his  father  how  he 

63  would  have  him  called.     And  he  asked  for  a  writing-  abe   [tablet,  Tr.mK.bH,  and 

64  Tote   sayino-  His  name  is  John.     And  they  marveUed  all  [they  all  wondered].     And 
rmoutn^s  opened  immediately,  and  his  tongue  loosed,  and  he  spake   and  praised 

65  rblesTng  e£.AoyS,v]  God.     And  feax'  came  on  all  that  dwelt  round  about    hem  .and  a 

66  these  S^iB-s  were  noised  abroad  throughout  all  the  hHl-country  of  Judea.     And  a 
''    i  ;  thaJheard  ./.m  laid  the.r  up  m  thet^  ^^arts  saying  AYhat  manner  0^^^^^^^^^^ 

this  be  !  [What  then  will  this  child  be?]^     And  [For]"  the  hand  of  llie  Loid  was  with 
him. 
6Y         And  his  father  Zacharias  was  filled  with  the  Holy  Ghost,  and  prophesied,  saying, 

68  Blessed  be  the  Lord  [  the,  6]  God  of  Israel ; "  [,] 
for  [that]  He  hath  visited  and  redeemed  His  people 

69  And  hath  raised  up  an  [a]  horn  of  salvation  ior  us  m  the  house  of  His  sen  an.  UaviU 

[of  David,  His  servant,  Aa/3t8  tov  ttuiSos  avrov\  ; 


24  THE   GOSPEL  ACCORDING  TO   LUKE. 


70  As  He  spake  bj  the  mouth  of  His  holy  prophets,  which  have  been  since  the  world  be- 

gan [of  His  holy  prophets  of  old]  ;  ^- 

71  That  we  should  be  saved  [salvation,  aorrypiavy^  from  our  enemies 
and  from  the  hand  of  all  that  hate  us;  ' 

72  To  perform  the  mercy  promised  [to  show  mercy,  7roir>at  eAeos]  to  our  fathers 
and  to  remember  His  holy  covenant,  ' 

73  The  oath  which  He  sware  to  our  father  Abraham  [to  Abraham,  our  father] 
/4   I  hat  He  would  grant  [to  grant]  unto  us, 

that  we,  being  delivered  out  of  the  hand  of  our  enemies,  might  serve  Him  without  fear 

75  Jn  holiness  and  righteousness  before  Him,  all  the  days  of  our  life  [all  our  days]  " 

76  And  [also]  thou,i«  [0]  child,  shalt  be  called  the  Prophet  of  the  Hio-hest- 
for  thou  shalt  go  before  the  face  of  the  Lord  to  prepare  His  ways  •  ° 

77  To  give  knowledge  of  salvation  unto  His  people,  ' 
by  [in,  cv]  the  remission  of  their  sins,^^ 

78  Through  the  tender  mercy  [mercies,  Slo.  o-TrXayxva  e'Xe'ovs]  of  our  God  • 
whereby  the  day-spring  from  on  high  hath  visited  us,  ' 

79  To  give  hght  to  them  that  sit  in  darkness  and  in  the  shadow  of  death 
to  guide  our  feet  into  the  way  of  peace.  ' 

^^  till  ttriv  on  •'^\^''^'  T'^  ""^^'^  t^'''"°''J  '^'"''S  i^  ^W^t,  and  was  in  the  deserts 
till  the  day  of  his  showing  [manifestation,  dvaSet^^ews]  unto  Israel. 

The^beT/;u1f;^lfel'pLt^E^^^^^  V  •  .  ?o  the  Eevised  K.  T.  of  the  Am.  B.  17. 

tional  transposition).  ^^         '^•'  ^'^^^  ^'^^  Elzevu-  text  reads  :  r,  'EA.  tov  itrrracr^iov  t^s  Map.  (an  inten- 

othe'r^s"  mo7e™keiL\'ShemodS^  Vevo.e.,  and  preferable  to  what  would  be 

mihy  Luther  and  van  Oosterzeor}STC^ft^^^^      Soto  Mth  this  happened  tome.    Comp.  the  Vulgate :   Unde  hoc 

rh  /SpeS;  t  4^Xl^Xfthttl,T'c  ^il^'L^'Tsf  TbP^  'h  ''^''  '''''''  'ff\  Gnesy,^ci,,  Scholz,  Tischendorf  read: 
should  be  retaiied  with  LachmaMfAlfoVd  andVeve^/'  ''  supported  by  B.,  C,  D.,  F.,  L.,  and  Cod.  Sin.,  and 

and't^e  EnglishTerliLt^nd  tolS"  alnl  '""l^'^riS'^  \  J^"  ""^'T^'  ""^''^  ^"^  ^'^t'^'^^'  '^'^  ^Id  Latin 
Meyer,  etc.,  render  it  tt«<,mSing  it  dSun^^^^^  o^"*  ^''°*^^''  ^«^-^l'  ^^  ^e**^'  ^wald, 

I^P^ferthe  latter,  because  the  s^e^^SlrCnc:^^^^^^^^ 

.<.<rc°  Jefers  no?to  it  r^imy'of1dnd''brt  th;'''h^Virof"?tat,^or""^'^™,'"^  '^?^^"^°"  "^  ^'^  handmaii.  Ta.eC 
medrigkeit.  ^  '  ^^^  ^'^^  iimmlity  of  station  or  external  condition.    Luther  and  van  Gosterzee : 

>caX  vevea^,  or  ^ith  Cod   Si„        ^^  "'«'«  ««<.fe«'  ^m,  ro.Keo,  avrov  ecs  ye^eas  yevci^  (or  with  the  older  MSS. :  el,  yep  J, 

.J    r  fi,      2  '^"'""'  """■  '^"'""''  "^^'"^  corresponds  literally  to  the  Hebrew  111   -^Sb  '  andisuref 

^•tKo?oSo*?nsteado?i;;J!'  .^o^ovMeVo«  .ixoV.    The  C.  V.  favors  the  connection  of /r««.  gene;■at^or^' io  geneL^ 

t^JJ/nrL^tat^^ofm:  Zc'^tt  He'Zfftolf'f^lt'^^^^fn''  ^  P^^^l'^''^^^'  """^  ''''  Punctuation  changed 
■A/Spaa M   belong  together;  while  the  E  V  cmmpcts  M^/lf.^l^^^^^^^  M."7<Te^vat  ^A.-ovs  and  t<3 

t  p  b  s  T  o  i  s  ^arepa.°ii^<iv;not  T  o?9)  •  comn  S  xcv^i  ^  .rf^  M^^^^^^  "^'-^.^  T^^'^'i  ■'',  madmissible  in  the  Greek  (eAaA^ae^ 
the  words  for  et-.r  must  be  connected  not  with  ;««7.;orwftw.^  T';^*'-'!"  ■''■^"=''  "'^'^  P^^^^^e  alludes.  In  any  case 
therefore  be  separated  from  seed  by  a  comma         ^      '  ''"^'  ^"^^  ^^^  '"  rememhrance  of  his  mercy,  and  should 

Tregelpsalopt'tK^^^^  ^"^  -'""-  '^^^  ^"-^  -"^o..    Lachmann,  Tischendorf,  Meyer,  and 

lost  ;%lrefoslok7pmKiSLnL'' and 'aV^^^^  The  force  of  the  ratiocinative  ipa  should  not  be 

is  likewise  overlooked  in  the  e.  y\     '''°°®^  ^'^'^  auspices  of  the  birth  of  John ;  comp.  viii.  25 ;  Acts  xii.  18,  where  the  apa 

vir  te7omi?s~;'S  '  Worc1,i^d'eas% ';.  mlsS^U"^^  ''""^  1%  yap,etenim,  denn  auch ;  while  the  Elze- 

the  hand  of  the  Lord  teas  toith  /«-m,"  are  a  ^S  ot^iw/^^n  ,,.?[fi  A-''''"°'^f,,  °^  *^°  following  ^  * .'  p.  The  words :  "  For 
to  say :  The  people  had  good  reason  ?o  expccTSat  tS  frolS  such  a°M     ^^'  "'''^^^  ^^^'""^  ^^  astonishment,  a^  if 

^,^^4T^n•K^f'p^lS^8''c^'?^/    '';':    '°'    ?"""'*'    ^  ^^^^  "'^^^-^^  ^°'^^°-  ^^  ^^^  Hebrew  nin^     "T^.^ 

in  the  <cx/.  »-ec.  is  omitted  nrCo°dd.'s?n.,  bT.'l  " etc " and  bv  rlZZ^^L  "  "T'  a  ?<•  "/  "  "^ ?) '" "^  "•  The  second  t w  v  after  ayi<o v 
dorf  (ed.  septimn),  and  defended  by  Meyen'  -'AP  atStoI  I  not  o  briii^^t*^'  .^f  ''*'?^'l'^'^  ^^^  Lachmann  and  Tischcn- 
dilo,  as  the  E  V  imnlie.  Cal.o  r<,Lr.  •    ■  <»   "  "  o  s  is  not  to  be  imderstood  here  m  the  a bsolute  sense,  ab  orbe  coti- 

Gon   vi   4   whole'  ^e  E  V  rlf         T,^ -^^        '""'^'  '"*  '''^'''''^'  '^"^  '''''  '^'^'^''^  ^^^^'"^  '     ^omp.  i.'  aii.o,. 

Vs.  71.— SwTTjpi'ai',  etc.,  isanaphoraand  fiirthcrcxnlamtinTi  nf  .,^0--  -  ,  ^      , 

Vs. /,').— Uhc  true  reading  of  the  oldest  authorities  inrliifiino- Pnrl   <!;r,    ,•=  •       -  ,'    .      ,  .     . 

rrii   f<o^s  of  the  Elzevir  text),  c^UifT-doys.'"""-^'"-'''-   ''«<^««  ^as  ,,^e'pos  r, /^ «  i-  (without 


CHAP.  I.  39-80. 


25 


Meter:  "Kat  —  S< 


P.S.I 


"Vs.  76.— The  oldest  reading,  confirmed  by  Cod.  Sin.,  is :  Kai  <ru  Se,  instead  of  /cat  <ru. 
ward  aewhhn'licJi  von  den  unfeinen  AbschreihernverstummeU."         ,     ,,       „    .     „       ,  .,         e-     j      »    'u       •  j.  ■ 

i6*^Vs  77 -Van  Oosterzee :  "  Erkenntmss  des  Heils  ztt  geben  [bestehend]  in  Vergtbung -threr  Sunden."  Ev  a<{.eo-ei 
i  «  a  0  rVd  s  belongs  not  to  <r  co  t  r,  p  i  a  s  alone,  but  to  y  v  ii  <r  c ;/  <r  a,  r  ,,  p  t  a  s  ;  that  they  might  faiow  that  Messianic  salva- 
tion comes  in  and  through  the  remission  of  their  sins.  Alford  :  "  The  remission  of  sm  is  the  first  opemng  for  the  y^^is 
"(^TTjp^a;  :  see  oh.  iii.  7.    The  preposition  i  v  has  its  literal  meaning,  '  in.' "    There  should  he  no  comma  after  'people.'— 

— It  is  grammatically  possible,  yet  not  logically  ne- 
cessary, to  refer  the  oti  to  the  object  of  Mary's  faith 
("  which  beUeved  that  there,"  marg.).  The  assur- 
ance, that  verily  the  things  promised  should  be  ful- 
filled without  exception,  though  not  indispensable  in 
Mary's  case,  must  yet  have  been  a  confirmation  of 
her  faith,  which  she  would  most  gladly  welcome.  It 
is  self-evident  how  much  the  abruptness  of  the  sen- 
tences in  which  Elisabeth  pours  out  the  fulness  of 
her  heart,  enhances  the  beauty  of  this  passage.  A 
psalm-like  tone,  better  felt  than  expressed,  seems  to 
resound  in  her  words,  forming  a  prelude  to  Mary's 
"  Magnijicat.'''' 

[Vss.  46-55.  The  Magnificat  of  the  Virgm  Mary 
(so  called  from  the  old  Latin  version  of  Me-yaAi;- 
vei,  vs.  46 :  Magnificat  anima  mea  Dominuni), 
and  the  Benedictus  of  Zachariah,  vss.  68-'79  (so 
called  from  its  beginning:  EiiXoynros,  vs.  68, 
Benedictus  Dominus  Bcics  Israel),  are  the  Psalms  of 
the  New  Testament,  and  worthily  introduce  the  his- 
tory of  Christian  hymnology.  They  prove  the  har- 
mony of  poetry  and  religion.  They  are  the  noblest 
flowers  of  Hebrew  lyric  poetry  sendmg  their  frag- 
rance to  the  approaching  Messiah.  They  are  full  of 
reminiscences  of  the  Old  Testament,  entirely  Hebrew 
in  tone  and  language,  and  can  be  rendered  ahnost 
word  for  word.  Thus  iji.eya\i7a  cori'esponds  to 
n",b"is  (Ps.  Ixx.  21 ;  Ixxi.  29 ;  cxxvi.  2,  3) ;  6  Svi^aros 
to  "lias  (Ps.  xxiv.  8) ;  th  yeveav  Kod  yiviav  (as  Cod. 
Sin.  reads)  to  "ill  "i"lb  .  It  is  worth  while  to  read 
the  first  two  chapters'  of  Luke  in  the  Hebrew  trans- 
lation of  the  New  Testament.  These  hymns  form  a 
part  of  the  regular  morning  service  in  the  Anglican 
liturgy,  and  resound  from  Sabbath  to  Sabbath  in 
Christian  lands.  Dr.  Barrow  says  of  the  Iilagnifi- 
cat:  "This  most  excellent  hymn  is  dedicated  by  a 
spirit  ravished  with  the  most  sprightly  devotion 
imaginable ;  devotion  full  of  ardent  love  and  thank- 
fulness, hearty  joy,  tempered  with  submiss  rever- 
ence." Wordsworth  :  "  This  speech,  full  of  Hebra- 
isms, has  a  native  air  of  origmality,  and  connects  the 
eucharistic  poetry  of  the  gospel  with  that  of  the  He- 
brew dispensation.  .  .  .  Thus  the  voices  of  the  Law 
and  the  Gospel  sound  in  concert  with  each  other ; 
and  utter  a  protest  against  those  who  would  make 
the  one  to  jar  against  the  other." — The  Magnificat^  is 
divided  into  four  stanzas,  each  of  which  contains 
three  verses,  viz. :  (1)  vss.  46-48  (to  airot) ;  (2) 
vs.  48  (from  i5ou)  to  vs.  50;  (3)  vss.  51-58;  (4) 
vss.  54,  55.  The  Benedictus  of  Zachariah  contains 
five  stanzas,  each  with  three  verses.  So  Meyer  and 
Ewald.  See  Ewald's  translation  in  his:  Die  drei 
erstcn  Evangelien,  pp.  98  and  99,  where  he  divides 
the  ilagnificat  mto  12,  the  Benedictus  mto  15  lines. 
—P.  S.] 

Vs.  46.  And  Mary  said. — The  angel's  visit  was 
vouchsafed  to  Mary  later  than  to  Zachariah,  yet  her 
song  of  thanksgiving  is  uttered  long  before  his :  faith 
is  already  smging  for  joy,  while  unbehef  is  compelled 
to  be  silent.  The  Magnificat  is  evidently  no  carefully 
composed  ode,  but  the  unpremeditated  outpouring  of 
deep  emotion,  the  improvisation  of  a  happy  faith. 
It  was  easy  for  Mary,  a  daughter  of  David's  royal 
race,  well  acquainted  with  the  lyrics  of  the  Old  Tes- 


EXEGETICAIi  AND  CKITICAL. 

Vs.  39.  Into  a  city  of  Juda.— It  does  not  seem 
probable  that  these  enigmatical  words  denote  so 
much  as  a  city  of  the  tribe  of  Judah,  much  less  that 
they  pomt  out  Jerusalem  or  Hebron.  The  supposi- 
tion, that  'loiiSo  has  been  substituted  for 'loura  (men- 
tioned Josh.  XV.  55),  is  far  more  credible ;  nor  is  it 
unUkely  that  this  less  strictly  correct  orthography  is 
derived  from  Luke  himself.  Juta  is  to  this  day  a 
considerable  village,  inhabited  by  Mohammedans. 
See  Kohr's  Palestine,  p.  187. 

Vss.  39,  40.  Mary  arose— and  entered.— Ac- 
cording to  Jewish  customs,  it  was  improper,  or  at 
least  unusual,  for  single  or  betrothed  females  to  travel 
alone.  Mary,  however,  may  have  undertaken  this 
journey  with  Joseph's  consent,  and,  perhaps,  partly 
in  the  company  of  others.  Extraordinary  circum- 
stances justify  extraordinary  measures,  and  Lange 
correctly  remarks:  "the  obedience  of  the  cross 
makes  truly  free." — The  supposition,  that  Joseph 
had  taken  his  betrothed  bride  to  his  home,  after  a 
pubUc  solemnization  of  their  nuptials,  before  this 
journey  (Hug,  Ebrard),  seems  improbable ;  but  still 
more  so,  that  Mary  had  already  apprised  hun  of  the 
fact  of  the  angcUc  visitation.  Her  part  throughout 
was  to  announce  nothing,  hvA.  simply  to  wait  till  He, 
who  had  destined  her  to  the  highest  honor  ever  be- 
stowed, should,  in  His  own  good  time,  also  make 
clear  her  innocence  to  the  eyes  of  her  husband  and 
the  world.  By  this  state  of  afiiiirs  only,  can  Luke's 
account  be  reconciled  with  Matthew's,  who,  after  the 
words  eup€0i7  eV  7.  ex-,  describes  the  discovery  of 
Mary's  state  as  an  unexpected,  and  hence  a  disquiet- 
in«-,  discovery  to  Joseph.  Mary  leaves  it  simply  to 
God  to  enUghten  Joseph,  as  He  had  enlightened  her. 
Nor  does  she  undertake  a  journey  to  Elisabeth  to 
consult  with  her,  or  to  avoid  her  husband,  but  to 
seek  that  confirmation  of  her  faith  pomted  out  to  her 
by  the  angel.  . 

Vs.  41.  And  it  came  to  pass. — The  salutation 
of  Mary,  the  ecstasy  of  Elisabeth,  and  the  leaping  of 
the  babe  in  her  womb,  are  three  circumstances  oc- 
curring- at  the  same  moment.  At  Mary's  arrival, 
Elisabeth  is  filled  with  joy,  and  her  babe  moves. 
Luke  mentions  the  latter  circumstance  first,  as  being 
the  most  extraordinary,  although,  in  itself,  it  was 
rather  the  consequence  than  the  cause  of  the  emo- 
tion felt  by  Elisabeth  at  Mary's  salutation.  The 
aged  woman,  filled  with  the  Holy  Spirit,  recognizes, 
by  the  extraordinary  movement  of  the  child,  the  pre- 
sence of  the  future  mother  of  her  Lord ;  and  thus 
the  yet  unborn  John  already  offers  involuntary  hom- 
age to  the  KopTrbs  Tf7s  KoiA-i'as  of  Mary. 

Vs.  42.  Blessed  art  thou— and  blessed  is  the 
fruit,  etc.— The  first  beatitude  of  the  New  Testa- 
ment, and,  in  a  certain  sense,  the  root  of  all  the  rest. 
Ehsabeth,  while  extolling  the  blessedness  of  Mary  on 
account  of  her  faith  and  obedience,  was  undoubtedly 
reflecting  with  compassion  on  the  condition  of  Zacha- 
riah, whose  unbehef  had  ■  been  reproved  with  loss  of 
speech,  while  the  beUeving  Mary  was  entering  her 
house  with  joyful  salutations. 

Vs.  45.  For  there  shall  he  a  fulfilment,  etc. 


26 


THE   GOSPEL   ACCOKDEs'G  TO  LUKE. 


lament,  favored  by  God  and  filled  with  the  Holy 
Spirit,  to  become  in  an  instant  both  poetess  and 
prophetess.  The  fulfilment  of  the  angel's  words 
with  respect  to  Elisabeth,  in  which  she  saw  a  pledge 
and  token  of  the  full  performance  of  his  other  pro- 
mises, and  of  the  realization  of  her  most  cherished 
hopes,  seems  to  have  been  the  immediate  cause  of 
this  song  of  praise. 

My  soiil  doth  magnify  the  Lord. — Mary's 
hymn  recalls,  besides  the  song  of  Hannah  (1  Sam.  ii. 
1),  several  passages  in  the  Psalms,  especially  in  Ps. 
cxiii.  and  cxxvi.  The  beginning  plainly  refers  to  Ps. 
xsxi.  8,  according  to  the  Septuagint.  The  whole 
may  be  divided  into  three  or  four  strophes,  forming 
an  animated  doxology.  The  grace  of  God  (vs.  48), 
His  omnipotence  (vss.  49-51),  His  hohness  (vss. 
49,  51,  54),  His  justice  (vss.  52  and  53),  and  espe- 
cially His  faithfulness  (vss.  54  and  55),  are  here 
celebrated.  It  sounds  like  an  echo,  not  only  of  Da- 
vid's and  Hannah's,  but  also  of  Miriam's  and  of  De- 
borah's harps ;  yet  independently  reproduced  in  the 
mind  of  a  woman,  who  had  laid  up  and  kept  in  her 
heart  what  she  had  read  in  Holy  Scripture. 

Vs.  47.  God  my  Saviour. — Undoubtedly  Mary 
was  looking  for  civil  and  political  blessings,  through 
the  birth  of  the  Messiah  ;  but  we  overlook  the  clear- 
ness of  her  views,  and  the  depth  of  her  mind,  by 
thinking  that  her  expectations  w^re  only,  or  chiefly, 
fixed  upon  these.  The  temporal  salvation  which  she 
expected,  was  in  her  eye  only  the  type  and  symbol 
of  that  higher  salvation,  which  she  desired  above  all 
things. 

Vs.  48.  The  low  estate. — Not  humility,  or  low- 
liness of  mind,  but  of  condition,  hvi/tilis  conditio. 

From  henceforth. — The  first  beatitude,  uttered 
by  Elisabeth,  is  a  token  of  an  unutterable  number, 
of  which  one  at  least  is  recorded,  Luke  xi.  27: 
^''MeKsed  is  ike  womb  that  bare  lltee,  and  the  paps 
which  Thou  hast  sucked."  * 

Vs.  49.  And  holy  is  His  name. — Xo  mere  ap- 
position to  SvvaTos  (Kuinoel),  but  a  new  and  inde- 
pendent sentence  (comp.  1  Sam.  ii.  2). 

Vs.  52.  The  mighty  [SwdaTa  s). — Mary  would 
have  been  no  true  daughter  of  David,  if  she  could 
have  spoken  these  words  without  primary  reference 
to  Herod ;  but  no  believing  IsraeUte,  if  she  had 
thought  of  Herod  alone.  The  overthrow  of  all  anti- 
Messianic  power  seems,  in  her  imagination,  to  begin 
with  the  fall  of  the  Idumwan  usurper. 

Vs.  53.  He  hath  filled  the  hungry  with 
good  things. — The  supposition,  that  only  the  good 
things  of  this  world  are  here  alluded  to  (Meyer),  is  as 
little  to  be  entertained,  as  that  the  satisfying  of  a 
spiritual  hunger  is  exclusively  intended  (de  Wette). 
Such  an  alternative  is  certainly  unnecessary  in  the 
case  of  Mary,  whose  earthly  hunger  and  nourishment 
were  both  the  type  and  resemblance  of  a  higher  need 
and  a  higher  satisfaction,  and  who  had  certainly  felt 
what  Goethe  afterward  sung:  "AUcs  Vergdngliche 
ist  nur  ein  Gleichniss."  f  At  this  time,  the  spiritual 
craving  was  most  powerfully  felt  among  the  out- 
wardly needy.  How  exclusively  materialistic,  or 
how  exclusively  spiritualistic,  would  Mary  have  been, 
if  she  could  have  wholly  confined  her  meaning  to 
either  of  these  ideas ! 

*  [Christ  did  not  rebuke  the  woman  for  this  exclamation, 
but  foreBccing  the  future  excesses  of  Mariolatry,  He  signifi- 
cautly  rci)liod,  vs.  28:  "  I'ea  rather  (iievovvye  is  both 
confiimiui,'  and  correcting  =  idique  and  imo  vera),  blessed  are 
they  thai  licar  the  word  nf  God  and  keep  il.—V.  S.] 

t  ["  livcrjr  thing  transient  is  only  a  parable."  From  the 
conclusion  of  the  second  part  of  Goethe's  Faust.— T.  S.] 


Vs.  55.  Abraham  and  his  seed. — A  remarka- 
ble proof  that  Mary's  expectations  concerning  the 
Messiah's  appearance  were  not  of  a  particularistic 
and  exclusive,  but  of  a  imiversal  nature.  For  the 
seed  promised  to  Abraham  was  to  be  a  blessing  to 
the  whole  world. 

Vs.  56.  And  returned  to  her  own  house. — 
To  keep  silence  bei"ore  Joseph,  as  she  had  broken 
silence  before  Elisabeth.  Even  the  distasteful  man- 
ner in  which  what  passed  between  the  betrothed 
pair  is  embelUshed  in  apocryphal  literature  {Prot- 
evang.  Jac.  ch.  11,  12;  see  Thilo's  Codex  Apocr.  N. 
Ti,  p.  215),  is  better  than  the  opinion  that  Mary 
made  a  sort  of  confessio  auricularis  to  her  husband. 
To  suppose  it  psychologically  and  morally  impossible 
that  Mary  kept  silence  and  waited,  even  after  her 
visit  to  Elisabeth,  betrays  a  very  superficial  apprecia- 
tion of  her  frame  of  mind.  Hers  was  no  transient 
kindling  of  mere  enthusiasm,  but  a  constant  and 
steadily  burning  flame  of  divine  inspiration. 

Vs.  59.  To  circumcise  the  child. — On  the 
origin,  intention,  and  sacredness  of  circumcision,  see 
de  Wette,  Archaologie,  §150  [also  Jahn's  Archceol- 
ogg,  and  the  Bibl.  CyclopiBdias  of  Winer,  Kitto, 
Smith,  Herzog,  etc.,  sw6  voce'].  According  to  Gen. 
xsi.  3,  4,  the  performance  of  circumcision,  and  the 
bestowing  of  a  name,  had  been  simultaneous  from 
the  very  origin  of  the  rite.  It  is  i-emarkable  how 
much  the  custom  of  giving  the  name  on  the  seventh 
or  on  the  eighth  day  after  a  child's  birth  has  been 
practised  in  the  East,  even  where  the  rite  of  circum- 
cision has  been  unknown.  According  to  Ewald, 
Israel.  Alterthumer,  p.  110,  the  first  of  these  i^rac- 
tices  is  found  to  exist  among  the  Khandi  in  India, 
and  the  second  among  the  Negroes ;  he  also  connects 
their  use  with  the  ancient  sacred  division  of  tune  into 
weeks.  Among  the  Greeks  and  Romans  also  it  was 
customary  to  name  the  child  on  the  day  of  purifica- 
tion. 

Vs.  60.  And  his  mother  answered. — Ex  revo- 
lalione,  according  to  Theophylact,  Euthym.  Zigabe- 
nus,  Bengel,  and  Meyer,  But  it  is  not  said  here, 
that  she  was  filled  with  the  Holy  Spirit;  and  it  is 
highly  improbable  that  Zachariah  should  have  kept 
the  matter  concealed  from  her  during  so  many 
months.  Needless  multiplication  of  the  miraculous 
is  quite  as  censurable  as  arbitrary  denial. 

Vs.  62.  And  they  made  signs. — Certainly  not 
because  he  was  also  deaf,  as  Ewald  and  many  ancient 
writcis  have  supposed  ;  for  the  very  fact  that  a  sign 
was  considered  snjficicnt  for  Zachariah,  shows  that 
he  had  already  silently  heard  the  friendly  contention. 
Vs.  63.  A  writing-tablet. — Tertulhan  well  says: 
"  Zacharias  loquitur  in  stylo,  auditur  in  cera  ;  "  and 
Bengel :  "  Prima  hcec  scripiura  JV.  T.  incipit  a  gra- 
tia." [XiivaKi^iov  was  " a  tablet  smeared  with 
wax,  on  which  they  wrote  with  a  style." — P.  S.] 

Vs.  64.  And  his  mouth  was  opened  imme- 
diately.— Neither  by  the  force  of  joyful  emotion 
(Kuinoel),  nor  by  his  breaking  a  voluntary  silence 
(Paulus),  but  by  a  miracle,  whereby  the  word  of  the 
angel  (vs.  20)  was  fulfilled  at  exactly  the  right  time. 
Now  that  his  soul  is  fuUy  released  from  the  chains 
of  unbelief,  his  tongue  is  released  from  the  chains  of 
dumbness.  His  first  use  of  his  recovered  faculty  is 
not  to  utter  a  complaint,  but  a  doxology :  a  proof 
that  the  cure  had  taken  place  in  his  soul  also. 

Vs.  65.  And  fear  came  on  all. — Not  a  remark 
in  anticipation  of  the  history  (de  Wette),  but  the  first 
immediate  impression  produced  by  what  occurred  at 
the  birth  and  naming  of  the  child.     The  Evangelist 


CHAP.  I.  89-80. 


27 


does  not  say  that  Zachariah  uttered  his  song  of  praise 
on  this  eighth  day.  In  the  whole  of  Luke's  previous 
history,  as  well  as  in  other  parts  of  Holy  Scripture, 
fear  has  always  been  the  first  effect  produced  upon 
man  by  the  consciousness  that  heavenly  beings  are 
entering  into  nearer  and  unusual  intercourse  with 
hun  (ch.  i.  12,  29;  ii.  9).  This  fear,  v/liich  now 
spread  only  through  the  hill-country  of  Judaea,  after- 
ward filled  the  heart  of  all  Jerusalem.  It  was  un- 
doubtedly kept  up,  as  well  as  the  expectation  of  some 
greater  thing  to  follow,  by  the  unusual  manner  in 
which  the  child  John  was  brought  up. 

Vs.  66.  For  the  hand  of  the  Lord  was  with 
him. — An  evident  reference  to  the  prophecy  of  the 
angel  (vs.  15),  and  a  summing  up  of  the  whole  his- 
tory of  John's  childhood.  With  Lachmanu  and 
Tischendorf,  we  prefer  the  reading  koI  yap  x^'p  to 
Kal  xeip  of  the  Recepta.  The  question  of  surprise  is 
thus  modified,  and  the  surprise  indirectly  expressed 
as  constantly  increasing. 

Vs.  67.  And  prophesied. — This  word,  both 
here  and  in  many  other  places,  must  not  be  under- 
stood in  the  sense  of  vaticinium  edere,  but  of  utter- 
ing inspired  words  of  praise  to  God.  The  last  pro- 
phecy concerning  Christ  before  His  birth,  by  the 
mouth  of  Zachariah,  has  the  character,  not  of  an 
oracle  of  Delphi,  but  of  a  psalm  of  David.  It  can 
scarcely  be  better  described  than  in  the  words  of 
Lange,  Zeben  Je.m,  ii.  p.  90 :  "  The  song  of  praise 
now  uttered  by  Zachariah,  had  so  gradually  and  com- 
pletely ripened  in  his  soul,  that  he  could  never  forget 
it  in  future.  This  song  depicts  the  form  and  stature 
of  his  faith ;  it  is  the  expression  of  the  gospel,  as  his 
heart  had  received  it.  It  is  with  a  truly  priestly  in- 
tuition that  Zachariah  sees  the  reconciliation  and 
transformation  of  the  world  in  the  advent  of  the 
Messiah.  The  coming  Christ  appears  to  him  the 
true  altar  of  salvation  for  His  people,  who  hence- 
forth, delivered  from  their  enemies,  shall  perform 
true,  real  worship,  celebrating  the  service  of  God  in 
perpetual  freedom.  It  is  this  that  is  his  heart's  de- 
light as  a  priest.  His  heart's  delight  as  a  father  is, 
that  his  son  John  shall  be  the  herald  of  the  Lord,  to 
give  the  knowledge  of  His  salvation,  even  to  them 
who  sit  in  darkness  and  the  shadow  of  death." 

Vs.  68.  For  He  hath  visited  and  redeemed. 
— Here,  as  also  in  Mary's  song,  the  aorist  is  most 
properly  used  to  express  the  prophetic  consciousness, 
to  which  the  salvation,  still  partly  hidden  in  the  fu- 
ture, appears  already  present.  In  the  eyes  of  Zacha- 
riah, all  the  benefits  to  be  bestowed  by  the  Messiah 
are  summed  up  in  the  one  word  Avrpaats ;  and  this 
Kinpoiais  is  the  fruit  of  the  gracious  look,  which  God 
has  just  cast  (fTreo-Kei^aTo)  upon  Israel.  Zachariah 
passes  over  from  speaking  of  Israel  only,  in  vs.  68, 
to  describe  these  benefits  as  bestowed  generally  (vs. 
79)  on  all  those  who  sit  "  in  darkness  and  the  shadow 
of  death : "  a  beautiful  climax,  and  worthy  of  no- 
tice. 

Vs.  69.  A  horn  of  salvation. — The  well- 
known  Biblical  meaning  of  ","1^  (1  Sam.  ii.  10;  Ps. 
cxxxii.  lY,  and  elsewhere)  must  be  here  understood, 
and  not  the  horns  of  helmets,  nor  the  horns  of  the 
altar.  A  strong,  powerful  defender  is  pointed  out; 
nor  does  Zachariah  forget  that  this  horn  is  to  spring 
from  David's  race,  though  it  is  remarkable  how  much 
less  the  Davidic  element  prevails  in  his  song  than  in 
Mary's. 

Vs.  TO.  As  He  spake  by  the  mouth  of  His 
holy  prophets. — Zachariah  is  here  taking  up  the 


golden  thread  which  had  dropped  from  Mary,  vs. 
55. 

Vs.  71.  Sfilvation  {(rooT-npiav)  from  onr  ene- 
mies.— Undoubtedly  the  political  element  was  chiefly 
present  to  Zachariah.  The  priest  is  at  the  same  time 
the  patriot  in  tJie  best  sense  of  the  term,  deeply 
moved  by  the  sight  of  Roman  tyranny.  But  he 
chiefly  prizes  this  political  liberation  as  the  means  to 
a  higher  end,  the  reformation  of  divine  worship: 
vss.  74  and  75. 

Vs.  72.  The  mercy  promised  to  our  fathers. 
— The  fulfilment  of  the  promises  concerning  Messiah, 
is  not  only  a  matter  of  rejoicing  for  the  present,  and 
a  source  of  hope  for  the  future,  but  also  a  healing 
balm  for  past  sorrows.  The  fathers  had,  for  genera- 
tions, wept  over  the  decay  of  their  nation,  and  were 
now  living  with  God  to  look  down  from  heaven  upon 
the  fulness  of  the  time.  Comp.  Luke  xx.  37,  38 ; 
John  viii.  56. 

Vs.  74.  That  He  would  grant  unto  us. — We 
are  not  to  understand  here  the  matter  of  the  oath, 
but  the  'purpose  for  which  God  once  swore  it,  and 
was  now  about  to  fulfil  it.  For  the  oath  itself,  see 
Gen.  xxii.  16-18. 

Without  fear. — Not  the  fear  of  God,  which  is 
rather  the  Old  Testament  token  of  piety,  but  the  fear 
of  enemies,  which  had  often  made  Israel  incapable  of 
serving  the  Lord  with  joy.  "  How  many  times  had 
the  Macedonians,  especially  Antiochus  Epiphanes, 
and  the  Romans,  hindered  the  Jews  in  the  exercise 
of  their  worship  !  "  (De  Wette.) 

Vs.  75.  In  holiness  and  righteousness  be- 
fore Him. — 'O 0- 1 0 T 7] s  and  S iKaioa-vvri  are  so 
far  different,  that  the  former  refers  more  to  piety 
considered  in  itself,  the  latter  to  piety  with  respect  to 
God.  [This  expression  sufficiently  proves  that  the 
song  of  Zachariah  looks  by  no  means  simply  to  the 
temporal  greatness  of  the  Messianic  kingdom,  but 
to  the  spiritual  also. — P.  S.] 

All  the  days  of  our  life,  or  rather  all  our 
days. — Both  the  number  and  weight  of  critical  au- 
thorities justify  us  in  expunging  the  words  rrjs 
f  CO  7?  s  from  the  Greek  text.  Zachariah,  then,  is  here 
speaking,  not  of  the  lives  of  individuals,  but  of  the 
continuous  national  existence  of  highly  favored 
Israel.  Uninterrupted  national  prosperity,  based 
upon  true  religion,  is  the  ideal  of  his  aspirations. 

Vs.  76.  And  also  thou,  O  child. — ^Zachariah, 
as  a  prophet  of  God,  now  begins  to  foretell  the  career 
of  the  last  and  greatest  of  the  prophets.  A  striking 
proof  of  the  prevalence  of  the  theocratic  over  the 
paternal  feeling  in  his  song,  is  seen  in  the  fact,  that 
the  Messiah  is  always  placed  in  a  more  prominent 
position  than  His  forerunner.  Zachariah,  however, 
at  last,  cannot  forbear  speaking  of  the  latter,  and 
with  evident  reference  to  Isa.  xl.  3  and  Mai.  iv.  Jle 
is  to  go  before  the  face  of  the  Lord  (Jehovah),  whose 
glory"  appears  in  the  advent  of  the  Messiah.  The 
foundation  of  the  salvation  which  he  proclaims  is 
forgiveness,  and  the  conditio  sine  qua  non  of  this  for- 
giveness is  the  knowledge  of  salvation :  comp.  Heb. 
viii.  11,  12. 

Vs.  78.  The  day-spring  from  on  high.— An 
emblematic  allusion  to  Messiah  and  His  salvation, 
again  referring  to  Mai.  iv.  2.  There  is  a  remarkable 
coincidence  between  the  last  Messianic  prophecy  of 
the  Old  Testament,  and  the  very  last  before  the  in- 
carnation of  the  Di\ine  Word. 

Vs.  79.  Those  sitting  in  darkness  and  the 
shadow  of  death. — The  glance  of  the  prophet  here 
takes  a  far  wider  range  than  Israel.     He  beholds 


28 


THE   GOSPEL  ACCORDING  TO   LUKE. 


very  many,  deprived  of  the  light  of  truth  and  life, 
sitting  in  darkness  and  the  shadow  of  death,  but  sees 
in  spirit  the  Sun  of  Righteousness  rising  upon  them 
aU :  Isa.  ix.  2 ;  Ix.  1. 

To  guide  our  feet. — The  end  for  which  the 
day-spring  should  '■'■give  light,''''  as  this  again  was  the 
end  for  wliich  it  '■'■visited''^  our  dark  world.  The 
hymn  concludes  ^yith  a  boundless  prospect  into  the 
still  partly  hidden  future. 

[Alfoed  :  "  Care  must  be  taken,  on  the  one  hand, 
not  to  degrade  the  expression  of  this  song  of  praise 
into  mere  anticipations  of  temporal  prosperity,  nor, 
on  the  other,  to  find  in  it  (except  in  so  far  as  they 
are  involved  in  the  inner  and  deeper  sense  of  the 
words,  unknown  save  to  the  Spirit  who  prompted 
them)  the  minute  doctrinal  distinctions  of  the  writ- 
ings of  St.  PauL  It  is  the  expression  of  the  aspira- 
tions and  hopes  of  a  pious  Jew,  waiting  for  the  salva- 
tion of  the  Lord,  finding  that  salvation  brought  near, 
and  uttering  his  thankfulness  in  Old  Testament  lan- 
guage, with  which  he  was  familiar,  and  at  the  same 
time  under  prophetic  influence  of  the  Holy  Spirit. 
That  such  a  song  should  be  incoiisistent  witli  dogma- 
tic truth,  is  impossible :  that  it  should  unfold  it  mi- 
nutely, is  in  the  highest  degree  improbable." — Augus- 
tine (i/ec?/^.):  "0  blessed  hymn  of  joy  and  praise! 
Divinely  inspired  by  the  Holy  Ghost,  and  divinely 
pronounced  by  the  venerable  priest,  and  daily  sung 
in  the  church  of  God ;  Oh,  may  thy  words  be  often  in 
my  mouth,  and  the  sweetness-of  them  always  in  my 
heart !  The  expressions,  thou  usest,  are  the  comfort 
of  my  fife ;  and  the  subject,  thou  treatest  of,  the  hope 
of  all  the  world."— P.  S.] 

Vs.  80.  And  the  child  gre-RT. — A  summary  de- 
scription of  the  twofold  development  of  the  youthful 
Nazarite,  both  in  mind  and  body.  Thirty  years 
passed  before  the  "/ear"  which  arose  at  his  birth 
(vs.  66),  was  replaced  by  the  universal  agitation 
caused  by  his  powerful  voice.  It  is  certainly  pos- 
sible, but  neither  certain  nor  probable,  that  during 
his  sojourn  "  in  the  wilderness,"  he  came  in  contact 
with  the  Essenes  who  dwelled  in  the  neighborhood 
of  the  Dead  Sea  (Plinius :  Hist.  Nat.  v.  1*7).  [Comp. 
the  similar  conclusion  on  the  physical  and  spiritual 
development  of  the  child  Jesus  in  ch.  ii.  40. — P.  S.] 


DOCTRINAL  AND  ETHICAL. 

1.  The  new  covenant  is  greeted,  at  its  first  ap- 
pearance, with  hynms  of  joyful  praise.  What  a  con- 
trast to  the  fear  and  terror  accompanying  the  intro- 
duction of  the  Old !  These  songs  present  a  happy 
interfusion  of  the  letter  of  the  Old,  with  the  spirit  of 
the  New  Testament.  That  of  Mary  is  more  individ- 
ual, that  of  Zachariah  more  national,  in  its  cliaracter. 
The  former  is  more  nearly  akin  to  David's  thanksgiving 
after  the  promise  made  to  him,  2  Sam.  vii.  18;  the 
latter,  to  his  hymn  of  praise  at  Solomon's  anointing, 
1  Kings  i.  48.  It  is  worthy  of  remark,  how  entirely 
in  the  spirit  of  the  Old  Testament  are  the  Jlessianic 
expectations  expressed  in  both  songs,  and  how  pure 
and  free  they  are  from  narrow  and  exclusively  Jewish 
notions. 

2.  The  three  songs  of  Elisabeth,  Mary,  and  Zacha- 
riah contain  important  contributions  to  the  right 
understanding  of  their  Christology.  Each  is  thor- 
oughly persuaded  that  the  MeFsiah  is  to  be  the  head 
of  the  prophetic  brotherhood,  the  source  of  temporal 
as  well  as  spiritual  prosperity  to  Israel,  the  highest 
blessing  to  the  world,  the  highest  gift  of  grace,  the 


supreme  manifestation  of  the  glory  of  God.  We 
may  easily  disregard  the  absence  of  metaphysical 
speculations  in  the  compositions  of  those  whose  views 
are  so  purely  theocratic.  Their  hopes  are  just  as 
material  as  might  be  expected  from  pious  Israelites 
of  their  times,  but  at  the  same  time  so  indefinite, 
that  they  could  only  belong  to  the  period  of  the  be- 
ginning of  the  sacred  narrative.  The  relative  want 
of  07-iginality  in  the  song  of  Mary,  which  is  full  of 
reminiscences,  ofi'ers  a  psychological  proof  of  its  au- 
thenticity. Such  songs  as  these  would  never  have 
been  composed  so  many  years  after  the  appearance 
of  Jesus.  Indeed,  they  may  be  considered  as  repre- 
sentative of  the  state  of  Messianic  expectation  just 
before  the  "  rising  of  the  Sun  of  Righteousness ; " 
and  are,  in  tone,  form,  and  spirit,  much  older  than 
the  apostolic  preachmg  of  Christ's  spiritual  king- 
dom. At  what  other  time  could  such  lays  have 
gushed  forth,  than  just  at  that  happy  season,  when 
the  most  exalted  poetry  became  reality,  and  reaUty 
surpassed  the  ideal  of  poetry  ? 

3.  It  is  striking,  that  while  it  is  said  of  both 
Ehsabeth  and  Zachariah,  before  they  uttered  their 
songs,  that  they  were  filled  with  the  Holy  Spirit  (vss. 
41,  46),  the  same  is  not  said  of  Mary.  The  Spirit 
seems  no  longer  to  have  come  upon  her,  after  the 
Old  Testament  manner,  for  a  few  moments,  but  to 
have  dwelt  in  and  acted  upon  her  in  the  gospel  man- 
ner. The  royal  spirit  is  more  expressed  in  her  song ; 
the  priestly  character,  in  that  of  Zachariah.  In  his, 
the  Old  Testament  type,  in  hers  the  New,  prevails. 

4.  The  enthusiasm  of  faith  attains  its  highest 
point  just  before  the  time  of  vision  begins  (Luke  x. 
23,  24).  It  makes  the  aged  Ehsabeth  young;  trans- 
forms the  youthful  bride  of  the  carpenter  into  the  in- 
spired prophetess  of  her  futui-e  Son;  renders  the 
priest  the  herald  who  announces  the  coming  of  the 
forerunner ;  and  even  communicates  its  rapture  to  the 
child  unborn.  The  dogmatizer  has  as  little  right  to 
build  upon  this  latter  circumstance  a  doctrine  of 
Jides  infantiuin  (as  Calovius,  a  strict  Lutheran  divine 
of  the  seventeenth  century,  did),  and  thus  make  the 
exception  the  rule,  as  the  neologian  has,  to  deride  a 
phenomenon  of  a  history,  whose  religious  importance 
and  world-wide  influence  he  is  utterly  unable  to  ap- 
preciate.    Comp.  also  Aristot.  H'lst.  Anim.  vii.  3,  4. 

5.  Tlie  song  of  Zachariah  is  a  proof  how  much 
his  spiritual  life,  and  his  insight  into  the  divine  plan 
of  salvation,  had  increased,  during  the  months  of  si- 
lence which  succeeded  his  reception  of  the  angelic 
message. 

6.  Theologians  who  deny  the  existence  of  Mes- 
sianic prophecies  so  called — i.  e.,  of  special  promises 
given  by  God  Himself,  with  respect  to  the  coming  of 
Christ — should  take  a  lesson  from  Mary  and  Zacha- 
riah. In  their  view,  "  God  spake  by  the  mouth  of 
Bis  holy  prophets  ;  "  spake  for  centuries  past ;  spake 
to  Abraham  and  to  his  seed,  of  the  coming  Christ ; 
spake  so,  that  all  future  ages  should  beUeve,  and  ex- 
pect, that  all  that  was  yet  uufulfiOcd,  would  surely 
come  to  pass  in  due  season.  We  have  here  a  com- 
plete outline  of  Old  Testament  Christology,  to  be  re- 
membered by  the  divines  and  preachers  for  all  time 
to  come. 

[7.  "  And  (John)  tvas  in  the  deserts  (ill  the  day  of 
his  manifestation  unto  Israel,'"  vs.  80.  Here  we 
see  combined  the  wisdom  of  temporary  retirement 
(the  truth  underlying  the  monastic  system),  and  the 
duty  of  public  usefulness  in  society  (whicli  the 
system  of  Protestant  etliics  makes  most  prominent). 
The  former  is  a  preparation  lor  the  latter,     "  iis  bU- 


CHAP.  I.  39-80. 


29 


det  ein  Talent  sich  m  der  Stille,  sich  ein  Character  in 
dem  Strom  der  Welt "  (Goethe).  Ou  temporary  re- 
tirement Bishop  HoRNE  {O/i  the  Life  and  Death  of 
John  the  Baptist)  remarks  :  "  He  who  desires  to  un- 
dertake the  office  of  guiding  others  in  the  ways  of 
wisdom  and  hoHness,  will  best  qualify  himself  for 
that  purpose  by  first  passing  some  time  in  a  state  of 
sequestration  from  the  world ;  where  anxious  cares 
and  delusive  pleasures  may  not  break  in  upon  him, 
to  dissipate  his  attention;  where  no  skeptical  nor 
sectarian  spirit  may  blind  his  understanding,  and 
nothing  may  obstruct  the  illumination  from  above ; 
where  every  vicious  inclination  may  be  mortified 
through  grace,  by  a  prudent  application  of  the  prop- 
er means,  and  every  fresh  bud  of  virtue,  sheltered 
from  noxious  blasts,  may  be  gradually  reared  up  into 
strength,  beauty,  and  fragrance ;  where,  in  a  word, 
he  may  grow  and  wax  strong  in  spirit  until  the  dag 
of  his  showing  unto  Israel.  Ex.  iii.  1 ;  Ezek.  i.  1-3  ; 
Dan.  ix.  3,  23  ;  Rev.  i.  9  ;  Acts  vii.  23."  On  the 
other  hand,  Milton  {Areopagitlca)  justly  censures 
the  permanent  monastic  retirement  of  idleness  or  self- 
ish piety  in  these  words :  "I  caimot  praise  a  fugi- 
tive and  cloistered  virtue,  unexercised  and  unbreath- 
ed,  that  never  sallies  out  and  sees  her  adversary,  but 
sUnks  out  of  the  race,  where  the  immortal  garland  is 
to  be  run  for,  not  without  dust  and  heat.  Assured- 
ly, we  bring  not  innocence  mto  the  world ;  we  bring 
impurity  much  rather :  that  which  purifies  us  is  trial ; 
and  trial  is  by  what  is  contrary." — P.  S.] 


HOMILETICAIi  AND  PRACTICAL. 

The  silence  of  faith  and  the  silence  of  unbelief 
contrasted  in  the  cases  of  Mary  and  Zachariah. — 
Meeting  of  Elisabeth  and  Mary,  emblematic  of  that 
of  the  Old  and  New  Covenant  at  their  respective  lim- 
its.— Mary's  greeting  a  comfort  to  Elisabeth  in  her 
sorrow,  at  her  husband's  loss  of  speech. — The  Holy 
Spirit  in  the  yet  unborn  John  glorifying  the  Divine 
Word,  before  His  birth  in  the  flesh.— The  great  hymu 
of  praise  of  the  dispensation  of  grace  begun. — Hu- 
mility perplexed  at  the  ineffable  manifestations  of 
grace. — The  blessing  pronounced:  1.  Upon  her  who 
first  believed;  2.  in  her,  upon  all  behevers  of  the 
New  Covenant. — Faith  leads  to  sight ;  sight  to  in- 
crease of  faith. — Mary's  song  of  praise :  1.  The  climax 
of  all  the  hymns  of  the  Old,  2.  the  beginning  of  all 
the  hymns  of  the  New,  Covenant. — Deep  conviction 
of  the  reception  of  the  highest  favors  combined  with 
personal  humility. — The  manifestation  of  righteous 
retribution  combined  with  unlimited  grace. — All  the 
perfections  of  God  glorified  in  the  gift  of  the  Saviour : 
I.Grace,  2.  power,  3.  holiness,  4.  mercy,  5.  justice, 
6.  faithfulness. — The  new  day  of  salvation,  the  fruit 
of  ancient  promises.— The  fruit  of  faith  in  Christ's 
salvation  is  joy;  which  is:  1.  A  thankful  joy;  2.  an 
humble  joy ;    3,  a  hopeful  joy ;  4.  a  God-glorifying 

joy. A  heart  devoted  to  God,  the  best  psalter. — 

Mary  and  Eve :  Faith  in  God's  word  the  source  of 
supreme  joy;  unbelief  of  God's  word  the  source  of 
deepest  sorrow. — Mary,  the  Hannah  of  the  New  Tes- 
tam'ent,  and,  like  her,  despised,  exalted,  rejoicing.— 
The  coming  of  Jesus  is :  1.  The  exaltation  of  the 
■lowly ;  2.  the  putting  down  of  the  mighty ;  3.  the 
satisfying  of  the  hungry ;  4.  the  leaving  empty  of 
those  wiio  regard  themselves  as  spiritually  rich.— 
God's  faithfulness  and  Israel's  unfaithfuhicss. — The 
mercy  of  God  shown:  1.  To  Mary;  2.  through  Mary 
to  Israel ;  3.  through  Israel  to  the  world. 


The  three  months  of  Mary's  sojourn  with  Elisa- 
beth, an  emblem:  1.  Of  the  communion  of  saints  on 
earth ;  2.  of  the  intercourse  of  the  blessed  m  heaven. 
— The  birth  of  John,  a  sign  of  God's  faithfulness  and 
truth. — The  silence  of  Heaven  at  the  birth  of  John, 
and  the  rejoicing  of  the  angels  at  the  birth  of  Jesus. 
— The  import  of  bestowing  a  name:  1.  In  the  case 
of  the  forerunner ;  2.  generally. — Every  child  a  gift 
of  God. — The  obedience  of  faith.  La  the  case  of  Zacha- 
riah :  1.  Tried,  2.  shown,  3.  rewarded. — The  Hallelu- 
jah of  man  succeeds  the  Ephatha  of  God.— The  "  re- 
port "  of  God  attentively  received,  at  first  awakens  a 
just  fear,  and  afterward  drives  away  all  fear. — A 
question  and  answer  at  the  birth  of  a  child :  1.  The 
natural  question,  "WJiat  mamier  of  child  shall  this 
be  ?  2.  the  satisfactory  answer,  The  hand  of  the  Lord 
will  be  with  him. 

The  true  father  also  a  priest :  the  true  priest  fill- 
ed with  the  Holy  Spirit;  the  true  fulness  of  the 
Holy  Spirit  manifested  in  words  of  praise  to  God. — 
Redemption,  a  visit  made  by  God  to  His  people,  by 
Heaven  to  earth. — Novitm  Testamentum  in  Vetere  la- 
tet,  Vetus  in  Novo  patet  [St.  Augustine]. — No  national 
prosperity  without  the  fear  of  God;  no  fear  of  God 
unaccompanied  with  beneficial  effects  upon  national 
prosperity.  —  Redemption,  God  remembering  His 
God-forgetting  people. — The  true  service  of  God  is  a 
service  without  fear :  1.  Without  timid  fear  of  man; 
2.  without  slavish  fear  of  God. — No  salvation  with- 
out forgiveness  of  sins ;  no  forgiveness  of  sms  without 
knowledge  of  the  truth ;  no  knowledge  of  the  truth 
without  divine  revelation ;  no  divine  revelation  with- 
out divine  mercy,  grace,  and  faithfulness. — The  rising 
sun  an  emblem  of  Christ :  1.  The  darkness  preceding 
both;  2.  the  hght  spread  by  both;  3.  the  warmth 
given  by  both ;  4.  the  fruitfulness  caused  by  both ; 
5.  the  joy  with  which  both  are  hailed. — Darkness 
and  the  shadow  of  death :  1.  cast  down,  2.  enhght- 
ened,  3.  dissipated.— The  Prince  of  Peace,  the  guide 
into  the  way  of  peace. 

The  threefold  hymns  of  praise. — Variety  and  one- 
ness in  the  minds  of  those  who  here  glorify  the  grace 
of  God  in  Christ. — Mary  begins  with  what  is  individ- 
ual, and  ascends  to  what  is  general ;  Zachariah  be- 
gins with  what  is  general,  and  descends  to  what  is 
individual ;  EHsabeth  must  precede,  before  Mary  can 
follow. — In  the  case  of  Zachariah,  the  silence  of  un- 
beUef  is  exchanged  for  the  song  of  praise  ;  in  that  of 
Mary,  the  song  of  praise  is  exchanged  for  the  silence 
and  expectation  of  faith.— All  three  smg  on  earth 
the  first  notes  of  a  song  which  shall  perfectly  and 
eternally  resound  in  heaven,  the  one  song  of  an  in- 
numerable multitude  of  voices. 

The  hidden  growth  of  one  designed  for  a  great 
work  in  the  kingdom  of  God.— Solitude  the  school 
of  the  second  Elijah.— The  last  silence  of  God,  before 
the  first  words  of  the  desert  preacher. 

Starke  : — Christians  should  not  travel  from  sin- 
ful curiosity,  but  for  some  good  purpose. — The  lov- 
ing salutation  of  the  children  of  God.— When  the 
heart  is  full,  the  mouth  overflows. — We  may  well  be 
filled  with  grateful  astonishment,  that  _  the_  Lord 
should  come  unto  us  in  His  incarnation,  in  His  Sup- 
per, through  His  word,  and  through  faith. — As  we 
believe,  so  it  happens  to  us.— Mary  sa.ys,Mg  Sa- 
viour :  she  is  then  a  sinner,  needing  a  Saviour  like 
any  other  child  of  Adam. 

Quesnel:— The  more  God  exalts  an  mdividual, 
the  more  should  he  humble  himself. — Langii  Oj). 
£il)l  .-—Pride  of  heart  the  greatest  sin  before  God.— 
Zeisius: — Christiana     should    give    their    children 


30 


THE  GOSPEL  ACCORDING  TO   LUKE. 


names  which  tend  to  edification. — Brentii  Op. : — 
God  makes  the  speaker  dumb,  and  the  dumb  man  to 
speak. — Osiander: — Hymns  of  praise,  from  sancti- 
fied hearts,  are  the  most  acceptable  sacrifice  to  God. 
— Compare  Luther's  exposition  of  the  Magnificat^  for 
Prince  John  Frederick  of  Saxony  [Werke,  vii.  1220- 
1.S17),  wherein  he  well  says:  "  It  is  the  nature  of 
God  to  make  something  out  of  nothing;  therefore, 
wiien  any  one  is  nothing,  God  may  yet  make  some- 
thing of  him." 

Heubner  : — The  f\uth  of  the  less  (Elisabeth)  may 
strengthen  the  stronger  (Mary). — Mary  the  happiest 
of  all  mothers. — Religion  the  foundation  of  true 
friendship. — Pious  mothers  a  blessing  to  the  whole 
race  of  man. — The  Spirit  must  open  a  man's 
lips,  or  he  is  spiritually  criimb. — John  a  guide 
into  the  way  of  peace,  because  a  guide  to  Christ. — 
God  carries  on  His  work  in  secret. — Mature  prepara- 


tion for  public  woi'k,  especially  for  the  work  of  the 
preacher. 

Arndt: — Mary's  visit  to  Elisabeth:  1.  How  it 
strengthens  her  faith ;  2.  how  it  called  forth  her 
praise. 

Palmer  : — To  the  art  of  praising  God  (Luke  i. 
46-55)  belong:  1.  A  clear  eye  to  estimate  the  works 
of  God ;  2.  a  joyful  heart  to  rejoice  in  them  ;  3.  a  loos- 
ened tongue  to  express  this  joy  aright.  (The  first 
might  also  be  exemplified  in  Elisabeth,  the  second  in 
Mary,  the  third  in  Zachariah,  and  thus  the  theme  and 
parts  be  apjilied  to  the  whole  pericope,  vss.  39-80.) 

ScHROTER  (in  a  baptismal  sermon  on  Luke  i.  66): 
— In  what  sense  was  this  question  asked?  How 
ought  it  to  be  asked? — F.  W.  Krummacher: — The 
dayspring  from  on  high. — The  festival  at  Hebron. — 
The  Benedidus  of  Zachariah.  {Advenisbuch,  Biele- 
feld, 184Y,  pp.  140-172.) 


SECOND     SECTION. 

THE    HISTORY    OF    THE    NATIVITY. 
Chaptee  II.  1-20. 


A.   The  highest  Gift  of  Heaven.     Vers.  1-7. 
(Vers.  1-14,  the  Gospel  for  Christmas.) 

1  And  it  came  to  pass  in  those  days,  that  there  went  out  a  decree  [or  edict,  Soy/xa] 
from  Ca3sar  Augustus,  that  all  the  [Roman]  Avorld  should  be  taxed  [registered,  enrolled].^ 

2  [And  this  taxing  [enrolment,  aTroypa^r;]  -  was  first  [the  first,  ■rrpwrr}]'^  made  when  Cyre- 

3  nius  [Quirinius]'*was  governor  of  Syria.)     And  all  went  to  be  taxed  [enrolled],  every 

4  one  into  [to]  his  own  city.  And  Joseph  also  went  up  from  Galilee,  out  of  the  city  of 
Nazareth,  into  Judea,  unto  the  city  of  David,  which  is  called  Bethlehem  (because  he 

5  was  of  the  house  and  lineage  [family,  Trarpitts]  of  David),  To  be  taxed  [enrolled]  with 

6  Mary  his  espoused    [betrothed]  wife^  being  great  with  child.     And  so  it  was,  that, 

7  while  they  were  there,  the  days  were  accomplished  that  she  should  be  delivered.  And 
she  brought  forth  her  first-born  son,  and  wrapped  him  in  swaddling-clothes  [bands], 
and  laid  him  in  a  manger ;  ^  because  there  was  no  room  for  them  in  the  inn. 

[1  Vs.  1---To  regisler  or  enrol  is  the  proper  term  for  a.noypa'^ea-Ba.i  (lit.  to  write  off,  to  copy,  to  enter  in  a  list;  see 
the  Greek  Dictionaries).  This  may  be  done  with  a  view  to  taxation  (an-ori/nrjo-is,  census),  or  for  military,  or  statistical,  or 
ambitious  purposes.  AVe  know  from  Tacitus,  Annal.  i.  11,  Suetonius,  Any.  28,  101,  that  Augustus  drew  up  with  his  own 
ha,Vi^  a,  ralionarium  or  hreviarium  Pitius  imjHrii,  in -which  "opes  publiae  conlindianlur ;  quantum  civium  socioruvique  in 
armis;  quot  classes,  regno, provinciie,  tributa  o.ut  vecligalia  et  necessitates  ac  largitiones"  (Tacitus).  Tyndalc,  Coverdale, 
Cranmer,  the  Genevan  Version,  the  Bishops',  and  King  James'  have  all  taxed;  Eheims  Version:  enrolled;  Korton, 
Sharpe,  Campbell,  Wh;tmg,  the  revised  N.  T.  of  the  .i\jn.  B.  XJ. :  registered;  Luther:  schdUen;  Ewald:  aufscJireihen ; 
Meyer,  van  Oostcrzee :  au/zeichnen. 

-  Vs.  2. — The  usual  reading  is  avrrj  r)  airoypa^ri  npiarr)  iyevsTO.  But  Lachmann,  on  the  authority  mainly  of 
the  Vatican  MS.,  omits  the  article  i],  and  this  omission  to  which  Wieseler  assents,  is  now  sustained  by  the  Sinait.  MS. 
The  article  is  not  nepcssary  where  the  demonstrative  pronoun  takes  the  place  of  the  pra;dicate  ;  comp.  liom.  ix.  8 :  TaOra 
TCKva  Tov  ©€oS  sc.  e<niv ;  Gal.  iii.  7  ;  iv.  24 ;  1  Thcss.  iv.  3 ;  Luke  i.  36 ;  sxi.  22,  and  Buttwann  :  Grammalik  des  JV.  T. 
18J9,  p.  105.— Dr.  van  Oosterzec  translates  :  die  Au/zeichnung  selbst  geschah  als  erste,  the  registering  itself  took  pilace  as 
the  first,  etc.  lie  reads  with  Paulus,  Ebrard,  Lange,  Hoiiuann  aiir^  ,  ((>)S(i)  i7sc'/',  instead  of  ai/TTj ,  f/iis  (which  may  be 
done,  since  the  sacred  writers  and  oldest  MSS.  used  no  accents  at  all),  and  he  bases  upon  this  his  solution  of  the  chi-ono- 
logical  difficulty  of  the  passage.     See  his  Excg.  IVoles.    I  cannot  agree  with  this  solution. 

3  Vs.  2. — Aiirr)  (fj)  airoypaifir]  n-pcoTij  eyivero,  k.t.A.,  Iliis  enrolment  was  the  first  made  %chen,i.  e.,  the  first  that 
was  -nuide  or  took2>lace,  (iuirinus  being  then  governor  of  Syria.  The  Vulgate:  Hac  desa-iptio  prima  facta  est  a  prieside 
tSi/riiv  C'l/rino.  This  is,  grammatically,  the  most  natural  rendering  of  TrpwTT),  which  probably  refers  to  a,  second  census 
undiH-  Uuirinus,  held  about  ten  years  after  Cliiist's  liirth,  and  mentioned  by  Luke  in  Acts  v.  37  (cv  Tats  rj/iie'pais  rfjs  ano- 
ypa<l>ris),  and  by  Joscphus  at  the  close  of  the  17th  and  the  beginning  of  the  18th  book  of  his  Antiquities.  Meyer  translates 
likewise  :  Dieser  Census  geschah  als  der  erste  wdhrend  Quirinus  Pncses  von  Si/ricn  xvar.  There  are,  however,  other  trans- 
lations of  -n piiiT-i),  which  arise  more  or  loss  from  a  desire  to  remove  the  famous  chronological  diUiculty  in^•olved  in  this 
incidental  romark  of  Luke.  (1)  The  authorized  E.  V.,  Bishop  Middloton,  AVhitiug,  and  others,  take  the  word  advorbiaiiy 
^B-pwroy,  TT  pCiT  a,  2'rimum:  "This  enrolment  was  first  made  ivhen,"  die,  i.  c.,  did  not  take  effect  i(«(i7Q'ii-;"5"'5was 


CHAP.  II.  1-1 


gcschoh  ah  der  ersle  wdhrcml  Quirinus  ilber  Syrien  herrschte).  Meyer  objects  to  this  interprotation,  but  both  he  and  Bleck 
admit  that  Trpwros  tivos  may  mean  before  some  one.  This  mus  loquendi  is  justified  by  John  i.  5,  30 :  Trpurds  fxov,  prior  me ; 
John  XV.  18  :  Trpwro;'  v/j-wv,  priorem  vohis ;  Jer.  xxis.  2  :  uo-repoc  efeAeoVro!  (  HX^  "^"If^.N  )  'lexovi'ou  toO  /SaaiAews,  n/^er 
yie  departure  of  Jeconiah  the  king  (here,  however,  c^eAflovTo?  is  gen.  abs.,  and  npii^  does  not  occur),  and  by  several  Tias- 
sages  from  profane  -sv-riters  (see  Huschke,  Wieseler,  Meyer,  and  Bleek).  But  it  cannot  be  denied  that  this  sense  of  ttLtt, 
IS  at  least  very  rare,  and  no  clear  case  can  be  adduced  where  it  occurs  in  connection  with  a  participle;  while,  on  the  other 
hand,  Luke  might  have  expressed  this  sense  much  more  clearly  and  naturally  in  his  usual  way  by  irpb  toC  hy^aoviviiv 
(comp.  vs.  21  oi  this  chapter;  xii.  15;  Acts  xxiii.  15),  or  by  Trpiv  or  irpXv  ^.  Hence  this  translation,  though  not  Impos- 
sible, philologically,  is  yet  not  natiu'al,  and  should  only  be  adopted  when  the  chronological  difficulty  can  not  be  solved  in 
a  more  satisfactory  way.    See  the  Exeg.  Kotes. 

*  Vs.  2.— K  vp^'vto?  is  the  Greek  form  for  the  Latin  Quirinius  (not  Quirinus,  although  Meyer  insists  on  this  form) 
His  full  name  was  Pdblius  Sulpicius  Qcieinius  ;  he  was  first  consul  at  Eome,  then  praeses  of  Syria,  and  died  at  Rome 
A.  D.  21.  See  Tacitus,  Annal.  iii.  48 ;  Sueton.  2V6er.  49,  and  Josephus,  Antin.  Book  xvii.  at  the  close,  and  Book  xviii  'it 
the  beginning.  ^ 

5  Vs.  5.— The  oldest  and  best  anthorities,  including  Cod.  Sin.,  omit  yvvaiKi,  which  is  no  doubt  a  later  supplement 
8  Vs.  7.— The  text.  rec.  (and  Tischendorf  m  ed.  7)  reads  the  article,  iv  tjj  (^ari/rj,  in  the  manger;  but  the  article  is 
wantmg  in  Codd.  Sm.,  A.,  B.,  D.,  L.,  etc.,  and  thrown  out  by  Lachmann,  Mever,  Altbrd,  so  that  the  Authorized  Version 
IS  here  (accidentally)  correct.  The  article  was  added  here  and  in  vs.  12  by  a  copyist,  in  order  to  designate  the  particular, 
well  known  ma,nger  of  our  baviour.  Sharpe,  "Wakefield,  Scarlett,  Campbell,  and  Whiting  have  prematurely  corrected  the 
E.  V.  and  inserted  the  definite  article  on  the  basis  of  tho  Elzevir  text. — P.  S.] 


EXEGETICAIi  AND  CRITICAX. 

Vs.  1.  In  those  days. — Shortly  after  the  date 
of  John's  birth.     Corap.  ch.  i.  36. 

All  the  world. — Ylaaa  ri  oIkov/j.4vij  denotes 
not  merely  the  country  of  the  Jews,  but  the  whole 
Roman  empire  {oi-bis  terrarum) ;  and  the  enroUing 
{a.Troypa.<pi<jQaL)  was  undertaken  to  obtain  a  regis- 
try of  the  inhabitants  of  the  country,  and  of  their  re- 
spective possessions,  whether  for  the  purpose  of 
levying  a  poll-tax,  or  of  recruiting  the  army. 

Vs.  2.  The  registering  itself  took  place  as 
the  first,  when  Quirinius  was  governor  of 
Syria.* — The  difficulties  found  in  this  remark  of 
Luke,  and  the  various  efforts  which  have  been  made 
to  solve  this  chronological  emgma,  are  well  known. 
{See  among  others,  Winer,  in  voce,  Quirinius,  Real- 
worterbuch,  ii.  292  fif.) 

[The  difficulties  are  found  in  the  following  state- 
ments : 

1.  That  the  emperor  Augustus  ordered  a  general 
census  throughout  the  empire  (vs.  1).  But  it  is  certain 
from  heathen  authorities  that  Augustus  ordered  at 
least  three  times,  A.  U.  726,  746,  and  767,  a  census 
populi,  and  also  that  he  prepared  himself  a  breviari- 
um  totius  imperii,  which  was  read,  after  his  death,  in 
the  Roman  senate.  Comp.  the  3{onumentum  Ancy- 
ranum;  Tacitus,  Annal.  1,  11 ;  Sueton.  Octav.  28, 
101.  The  census  of  726  and  that  of  767  can  not  be 
meant  by  Luke;  that  of  746  may  be  the  same,  but 
it  seems  to  have  been  confined  to  the  cives  limnani. 
It  is  more  probable  that  the  census  here  spoken  of 
was  connected  with  the  breviarium  totius  imperii,  in 
which  was  noted  also  quantum  sociorum  (including 
King  Herod)  in  armis. 

2.  That  a  Roman  census  was  ordered  for  Judaea 
at  the  time  of  Christ's  birth  (vs.  3),  i.  e.,  during  the 
reign  of  Herod  the  Great  and  before  Palestine  be- 
came a  Roman  province  (A.  TJ.  759).  But  Herod 
was  a  rex  sociics,  who  had  to  pay  tribute  to  the  Ro- 
mans ;  and,  then,  this  census  may  have  been  ordered 
not  so  much  for  taxation,  as  for  statistical  and  mili- 
tary purposes  to  make  out  a  full  estimate  of  the 
whole  strength  of  the  empire.     The  same  object  is 

*  [Wc  give  here,  as  usual  in  the  Exegelical  and  Critical 
Notes,  the  author's  own  version,  which  roads :  Die  Aiifzeich- 
nurig  selhst  geschah  als  erste,  da,  etc.  He  bases  upon  it  bis 
solution  of  the  chronological  difficulty,  with  which  I  cannot 
agree.     See  my  Crit.  Note  2,  on  vs.  2. — P.  S.] 


contemplated  in  the  decennial  census  of  the  United 
States. 

3.  That  Luke  assigns  the  census  here  spoken  of 
to  the  period  of  the  presidency  of  Quirinus  (Cyrenius) 
over  Syria,  while,  accordmg  to  Josephus,  Antiq.  xvii. 
cap.  13,  §  5  ;  xviii.  1,  1,  this  Quirinus  became  gover- 
nor of  Syria  after  the  deposition  of  Archelaus  and 
the  annexation  of  Judaea  to  Syria,  A.  U.  758  or  760, 
that  is  about  eight  or  ten  years  after  Christ's  birth, 
which  preceded  Herod's  death  in  750  A.  TJ.  (Ac- 
cording to  the  isolated,  and  hence  unreliable,  state- 
ment of  Tertulhan,  Adv.  Marc.  iv.  19,  Christ  was 
born  when  Q.  Saturninus  was  governor  of  Syria.)  I 
shall  give  the  passage  of  Josephus  in  full,  that  the 
reader  may  judge  better  of  the  nature  of  the  difficulty 
and  the  attempts  to  solve  it. 

(Antiq.  xvii.  ch.  13,  §5):  "So  Archelaus's  country  was 
laid  to  the  province  of  Syria;  and QMm?;.tMS(Cyrcnius),  iv/in 
had  been  consul  was  sent  by  Cxsar  to  take  account  of  the  peo- 
ple's effects  in  Syria,  and  to  sell  the  house  of  Archelaus. 
(B.  xviii.  ch.  i.  §  1.)  Now  Quirinius,  a  Roman  senator,  and 
one  who  had  gone  through  other  magistracies,  and  had  passed 
through  them  till  he  had  been  consul,  and  one  who,  on  other 
accounts,  was  of  great  dignity,  came  at  this  time  into  Syria,  with 
a  few  others,  being  sent  by  Csesar  to  be  a  judge  of  that  nation, 
and  to  take  an  account  of  their  substance.  Coponius,  also,  a 
man  of  the  equesti-ian  order,  was  sent  together  with  him,  to 
have  the  supreme  power  over  the  Jews.  Moreover, ^jorVnijfS 
came  himself  into  Judsea,  which  was  now  added  to  the  prov- 
ince of  Syria,  to  take  an  account  of  their  substance,  and  to 
dispose  of  Archelaus's  money.  But  the  Jews,  although  at 
the  beginning  they  took  the  report  of  a  taxation  heinously, 
yet  did  they  leave  off  any  fui-ther  opposition  to  it,  by  the 
persuasion  of  Joazer,  who  was  the  son  of  Boethus,  and  high- 
priest;  so  they  beiug  over-persuaded  by  Joazer's  words, 
gave  an  account  of  then-  estates,  without  "any  dispute  about 
it.  Yet  was  there  one  Judas,  a  Gaulonite,  of  a  city  whose 
name  was  Gamala,  who  taking  with  him  Saddouk,  a  Phari- 
see, became  zealous  to  draw  them  to  a  revolt,  who  both  said, 
that  this  taxation  was  no  better  than  an  introduction  to 
slavery,  and  exhorted  the  nation  to  assert  their  liberty,  as 
if  they  could  procure  them  happiness  and  security  for  what 
they  possessed,  and  assured  enjoynient  of  a  stUl  gi-cater 
good,  which  was  that  of  the  honor  and  glory  they  would 
thereby  acquire  for  magnanimity." 

The  census  of  Quirinius  here  described  by  Jose- 
phus, is  evidently  the  same  to  which  Luke  alludes  in 
Acts  V.  37 :  "  After  this  man  arose  Judas  the  Gali- 
lean, in  the  days  of  the  enrolment  (eV  raTs  v/xepats 
tt}s  anoypatpris),  and  drew  awny  much  people  after 
him,"  etc.  Josephus  calls  this  rebellious  Judas  a- 
Gaulonite  because  he  was  of  (Jamala  in  Lower  Gau- 
lanitis ;  but  in  Antiq.  xx.  5,  2  and  De  Bello  Jud.  ii 
8,  1  he  calls  him  likewise  a  VaMXaios.  In  regard  to 
this  census,  then,  the  Jewish  historian  entirely  con- 
firms the  statement  of  the  sacred  historian. 


32 


THE   GOSPEL   ACCOKDING  TO  LUKE. 


But  now  the  trouble  is  to  find  room  for  another 
census  in  Palestine  under  the  superintendence  of  the 
same  Quiriuius  and  at  the  time  of  Christ's  birth. 
This  is  the  real  and  the  only  difficulty,  and  has  given 
rise  to  various  solutions,  which  are  noticed  below. 

Besides  the  article  of  Winer  to  which  Dr.  van 
Oosterzee  refers,  the  following  authorities  may  be 
consulted  on  this  vexed  question:  Philipp  Eduard 
IIuscHKE  (a  learned  lawyer  of  Breslau) :  Ueber  den 
zur  Zeit  Chrisli  gehaltenen  Census,  1840.  Tholuck  : 
Glauhwurdigkeit  der  evang.  Geschichte.  Wieseler  : 
Ckronologische  Synopse,  pp.  73-122.  Henry 
Browne:  Ordo  Sceclorum,  Lond.  1844,  pp.  40-49. 
Fe.  Bleek:  Synoptische  Erkldrang  der  drei  ersien 
Evangelien,  1862,  p.  67  £F.  A.  W.  Zumpt  :  De  Syria 
Romanoncm  provincia,  &c.,  1854  (pp.  88-125).  R. 
Bergmann  :  I)e  inscripiione  latina,  ad  P.  Sidpicium 
Quirinium  rejl'venda,  Berol.  1851.  H.  Gerlach  : 
Die  rom.  Statihalter  in  Syrien  u.  Judaa  von  69  a.  C. 
bis  69  p.  C.  Berl.  1865,  p.  22.  H.  Lutteroth  :  Le  re- 
censement  de  Quirinius  en  Judi'e,  Par.  1865. — P.  S.] 

We  reject  as  inadmissible:  1.  The  attempt  to  re- 
move the  difficulty  in  a  critical  way,  whether  by  reject- 
ing the  whole  verse  as  an  erroneous  gloss  (as  Venema, 
Valckenaer,  Kuinoel,  Olshausen,  and  others),  or  by 
altering  the  well-supported  reading  as  by  the  omis- 
sion of  the  article  (with  Lachmann).  2.  The  conjec- 
ture, that  Quirinius  instituted  this  census,  not  as  ordi- 
nary Proconsul  of  Syria,  but  as  extraordinary  legatus 
Ccesaris;*  for,  in  this  case,  Luke  would  certainly 
have  employed  another  word  than  -tiyetioveveiv.  3. 
The  explanation,  that  this  enrolment  took  place  before 
Quirinius  was  governor  of  Syria  (Tholuck  and  Wiese- 
ler). Luke  writes  better  Greek  than  to  use  irpdirri  in 
the  sense  of  -Tr^oTf'pa.f  4.  The  evasion,  that  a-jroyfja- 
(pr\  means  registration  as  well  as  taxation  (Ebrard), 
and  that  the  former  took  place  now,  the  latter  eleven 
years  after  under  Quirinius.  5.  Entirely  arbitrary 
and  gratuitous  is  the  supposition  of  Schleiermacher, 
that  it  was  merely  a  priestly  taxing  that  took  the 
parents  of  Jesus  to  Bethlehem,  which  Luke  incor- 
rectly confounds  with  the  Roman  census. 

Setting  these  aside,  we  beheve  we  may  render  the 
passage  thus :  the  taxing  itself  was  made,  for  the  first 
time,  when  Quirinius  was  governor  of  Syria.  With 
Paulus,  Lange,  and  others,  we  read  avri)  for  a D' t tj  ; 
a  reading  which  no  one  can  deem  inadmissible,  who 
considers  that  Luke  himself  wrote  without  accents. 
We  believe  that  the  Evangelist  inserts  this  remark, 
to  distinguish  the  decree  for  the  enrolment,  which 
brought  Mary  and  Joseph  to  Bethlehem,  from  the  en- 
rohnent  itself,  which  was  not  carried  iuto  execution 
till  several  years  later.  From  the  mention  of  the 
governor  of  Syria  and  Judasa  it  is  evident  that  vs.  2 
speaks  of  the  enrolment  in  tlie  country  of  Juduea, 
while  vs.  1  refers  to  the  enrolment  of  the  whole  Ro- 
man empire.  Nothing  prevents  us  from  supposing 
that  the  airoypatpi]  was  really  ordered  and  begun  at 
the  birth  of  Christ,  but  was  interrupted  in  Juda3a 
for  a  time  by  the  death  of  Herod,  and  the  political 
changes  consciiuent  on  that  event,  and  subsequently 
resumed  and  carried  out  with  greater  energy  under 
Cyrenius,  so  that  it  might  rightly  be  said  to  have 
been  made,  or  completed,  when  he  was  governor.:}: 

*  [Browne,  also,  in  his  learned  work  on  Biblical  chronol- 
opry,  entitled  Onh  Steclorum,  p.  40  ft'.,  solves  the  difficulty 
by  tiikins  rjve/auji'  iu  a  wider  sense  and  assuming  that  Quiri- 
nius was  at  the  head  of  an  imperial  commission  of  the  census 
for  Syria.— r.  S.] 

t  [Comp.,  however,  n-puTos  /nov,  John  i.  15,  30;  xv.  18, 
and  my  Critical  Note  3  above.— 1*.  S.] 

1  [The  objection  to  this  solution  of  the  difficulty  is,  lh;it 


The  remark  of  Luke,  that  this  taxing  was  the  first 
that  was  made  in  Judaea,  is  no  doubt  designed  to 
make  prominent  the  fact  that  the  birth  of  Jesus  oc- 
curred just  at  the  time  when  the  deepest  humiliation 
of  the  Jewish  nation  by  the  Romans  had  begvm. 
Perhaps  also  in  the  fact  that  our  Lord  should,  so 
soon  after  His  birth,  have  been  enrolled  as  a  Roman 
suliject,  he  may  have  discovered  a  trace  of  that  uni- 
versality which  characterizes  his  Gospel. 

Thus  viewed,  the  account  of  Luke  contains  noth- 
ing that  compels  us  to  charge  him  with  a  mistake  of 
memory,  in  so  public  and  important  a  fact.  Had  he 
not  investigated  everything  from  the  beginning  (Luke 
i.  1-3),  and  does  he  not  show  (Acts  v.  37)  an  accu- 
rate acquaintance  with  the  taxing  which  took  j^lace 
eleven  [ten]  years  later,  and  was  the  cause  of  so  many 
disorders  ?  The  decree  of  Augustus  was  not  improba- 
ble in  itself;  and  from  the  account  of  Tacitus  {Ann. 
i.  11)  it  may  be  inferred,  that  it  was  actually  promul- 
gated. For  he  tells  us,  that  after  the  death  of  Au- 
gustus, Tiberius  caused  a  statistic  account,  in  the 
handwriting  of  Augustus,  to  be  read  in  the  senate,  in 
which,  among  other  particulars,  were  stated  the  rev- 
enue and  expenditure  of  the  nation,  and  the  military 
force  of  the  citizens  and  alhes.  Now,  Augustus 
could  not  have  obtained  such  information  concerning 
Judtea  without  an  a-Koypa^i],  nor  is  it  at  aU  incon- 
ceivable, that  the  territory  even  of  an  ally,  such  as 
Herod  was,  should  have  been  subjected  to  so  arbitra- 
ry a  measure.  It  appears  also  from  Josephus  {Ant. 
Jud.  xvi.  4,  1 ;  xvii.  5-8,  11),  that  Herod  was  not  at 
all  indulged  at  Rome,  but  was  regarded  with  a  con- 
siderable measure  of  disfavor,  and  perhaps  the  enrol- 
ment could  be  affected  in  a  milder  manner  in  the 
dominions  of  an  ally,  than  among  the  inhabitants  of 
a  conquered  province.  The  monumenium  Ancyra- 
num  at  all  events,  proves,  that  in  the  year  746  A.  U. 
C.  an  enrolment  of  Roman  citizens  took  place,  and 
that,  therefore,  such  enrolments  were  by  no  means 
uncommon  iu  the  days  of  Augustus.  The  notices  of 
this  enrolment  by  Cassiodorus  ( Var.  iii.  52)  and  Sui- 
das  (in  voce,  airoypacpv)  prove  less,  since  both  these 
authors,  being  Christians,  might  have  drawn  their 
information  from  Luke.  But  the  silence  of  Josephus, 
concerning  this  whole  transaction,  may  easily  be  ac- 
counted for,  especially  if  we  allow  that  the  enrol- 
ment was  indeed  begun  under  Herod,  but  not  at 
once  completed.  Suetonius  speaks  but  very  briefly 
of  the  whole  period ;  while  in  Dion  Cassius  we  find 
no  notice  at  all  of  the  history  of  the  five  years  pre- 
ceding the  Christian  era.  They  cannot,  therefore,  be 
cited  as  evidence  agamst  Luke ;  and  we  should  cer- 
tainly be  mistaken  in  supposmg,  that  the  complete 
imperial  Soy/xa  was,  in  all  places,  immediately  com- 
plied witli,  as  if  by  magic.  Should  any  feel,  how- 
ever, that  all  these  considerations  fail  to  remove  the 
existing  difficulties,  we  can  only  advise  them  to  as- 
sign such  data  lo  the  ouTpawiVois  aKfvitn,  in  which 
th^  great  treasure  of  the  gospel  is  deposited. 

[There  is  another  and  better  solution  of  the 
chronological  difficulty  which  should  be  mentioned, 
viz.,  the  assumption  that  Quirinius  was  tmice  governor 
of  Syria,  once  three  years  before  Christ  down  to  the 
birth  of  Christ  (A.  U.  750-753),  and  once  about  6-11 
after  the  birth  of  Christ  (760).  A  double  legation  of 
Quirinius  in  Syria  has  recently  been  made  almost  cer- 
tain by  purely  antiquarian  researches  from  two  inde- 
pendent testimonies,  viz. :  1.  From  a  passage  in  Taci- 
tus, Annales,  iii.  48,  as  interpreted  by  A.  W.  Zumpt  : 

vss.  3  £f.  relate  the  enrolment  itself,  or  the  execution  of  the 
imperial  edict. — P.  S.] 


CHAP.  n.  1-1. 


33 


De  Si/ria  Romanorum  proviiicia  ah  Ccesare  Augusto 
ad  T.  Vespasiarium  {C'omme7it.  Epigraph,  ad  antiq. 
Rom.  pert.  Berl.  1854,  vol.  ii.  pp.  88-]  25),  and  ap- 
proved by  MoMMSKN :  Res  gesUe  divi  AugusH,  pp. 
121-124 ;  comp.  also  Zumpt'.s  recent  article  in  Heng- 
steuberg's  Evang.  Kirchemeitung  for  Oct.  14,  1865 
(against  Strauss:  Die  Halben  imd  die  Ganzen).     2. 
From  an  old  monumental  inscription  discovered  be- 
tween the  Villa  Hadriani  and  the  Via  Tiburtina,  and 
finst  pubhshed  at  Florence,  1765,  and  more  correctly 
by  Th.  Mommsen,  1851,  which  must  be  referred,  not 
to  Saturninus  (as  is  done  by  Zmnpt),  but  to  Quirinius 
(according  to  the  celebrated  antiquarians,  Mommsen 
and  Bergmann),  and  which  plainly  teaches  a  second 
governorship  in  these  words :  Procoiisid  Asiam  pro- 
vinciam  ob[tinuit  legatus\  Divi  Augusti  iteruni  [i.  e., 
again,  a  second  time]  Sijriam  et  Ph[<xnicem  adminis- 
travit  or  obtinuitl.     Comp.  Rich.  Bergmann  :  De  in- 
scriptione  latina,  ad  P.  Sulpiciuni   Quirinium,  Cos. 
a.  742  U.  C,  uf,  vidctur,  referenda,  Berol.-  1851,  to- 
gether with  a  votum  of  Mommsen,  ibid.  pp.  iv.-vii. ; 
also  Herm.  Gerlach  :  Die  rdmischen  Statthalter  in 
Syrien  und  Judaa  von  69  vor  Chr.  bis  69  nach  Chr. 
Berl.  1865,  p.  22  ff.     We  hold,  then,  to  a  double 
census  under  Quirinius :  the  first  {Trpwr-r})  took  place 
during  his  first  Syrian  governorship,  and  probably  in 
connection  witli  a  general  census  of  the  whole  empire 
(the  breviarium  totius  imperii),  including  the  domin- 
ion of  Herod  as  a  rex  socius,  and  this  is  the  one  in- 
tended by  Luke  in  our  passage ;  while  the  second 
took  place  several  years  afterwards,  during  his  second 
governorship,  and  had  reference  only  to  Palestme, 
with  the  view  to  fix  its  tribute  after  it  had  become  a 
direct  Roman  province  (A.  U.-759),  and  this  is  the 
census  mentioned    in  Acts  v.    37,   and   Josephus, 
m.  Antiq.  xviii.  1,  §1.     It  is  certain  that  Augustus 
held  at  least  three  census  populi  of  the  empire. — P.  S.] 
Vs.  4.  Joseph  also  went  up. — The  usual  ex- 
pression for  going  from  Galilee  to  the  much  more 
elevated  region  of  Jerusalem.     The  enrolment  would 
naturally  take  place  in  Judfea,  in  consideration  of 
the  claims  of  nationality.     The  policy  of  Rome,  as 
well  as  the  religious  scruples  of  the  Jews,  demanded 
it.     For  this  reason,  each  went  to  be  registered,  every 
one  to  his  ancestral  city ;    though,  in  other  cases, 
the  Romish  census  might  he  taken  either  according 
to  the  place   of  residence   or   the  forum   originis. 
Bethlehem. — Comp.  the  remarks  of  Lange  on  Matt, 
ii.  1. 

Vs.  5.  With  Mary. — The  conjecture  that  Mary 
was  an  heiress  (Olshausen  and  others)  who  had  pos- 
sessions in  Bethlehem,  and  was  obliged  to  appear 
there  to  represent  an  extinct  family,  cannot  be  prov- 
ed, and  is  also  unnecessary.  Undoubtedly,  accord- 
ing to  the  Roman  custom,  women  could  be  enrolled 
without  their  personal  appearance ;  nor  did  the 
Jewish  practice  require  their  presence.  But  if  no 
edict  obliged  Mary  to  travel  to  Bethlehem,  neither  did 
any  forbid  her  accompanying  her  husband ;  and  her 
love  for  the  city  of  David  seems  to  have  overcome  all 
difficulties.  Would  not  a  contemplative  spirit  Uke 
hers,  perceive  that  the  Soy/n-a  of  Ctesar  Augustus  was 
but  an  instrument,  in  the  hand  of  Providence,  to  ful- 
fil the  prophecy  of  Micah  (ch.  v.  1),  with  respect  to 
the  birth-place  of  Messiah ;  and  now  that  all  was 
cleared  up  between  her  and  Joseph,  could  she  have 
been  willing  to  await  the  hour  of  her  delivery  alone 
in  GaUlee,  while  he  was  obliged  to  travel  into 
Judaea  ? 

Vs.  7.  In  a  manger. — Probably  some  cave  or 
grotto  used  for  sheltering  cattle,  and  perhaps  belong- 


ing to  the  same  shepherds  to  whom  the  "  glad  tid- 
ings "  were  first  brought.  Justin  Martyr,  in  his  Dial. 
C.  Tryph.,  speaks  of  a  air-qAaiov  avveyyvs  rffs  /cci/iijs. 
Compare  also  Origen,  (7o«^ra  Cels.  1,  55.  At  all  events, 
even  if  this  tradition  be  unfounded,  it  camiot  be  prov- 
ed that  it  arose  from  a  misunderstanding  of  Isa. 
xxxiii.  16.  In  any  case,  it  deserves  more  credit  than 
the  account  in  the  Protevangelium  of  James,  ch.  18, 
and  Hist,  de  nativit.  Maria;  ch.  13,  that  duruig  her 
journey  the  time  of  Mary's  dehvery  arrived,  and  that 
she  was  obliged  to  seek  refuge  in  "this  cave.  Luke, 
on  the  contrary,  gives  us  reason  to  conclude  that 
she  had  arrived  at  Bethlehem,  and  sought,  though 
in  vain,  a  shelter  in  the  KaTd\v/j.a.  It  is  not  prob- 
able that  the  ^drvrj  formed  part  of  the  caravanserai ; 
nor  can  we  agree  with  Calvin's  view,  that  descend- 
ants of  the  royal  race  were  designedly  harshly  and 
inhospitably  treated  by  Roman  officials.  It  is  more 
likely  that  Mary  and  Joseph  would  not,  in  their  state 
of  poverty,  be  thought  worth  the  distinction  of  any 
special  mortification. 


DOCTEINAIi  AND  ETHICAL. 

1.  The  days  of  Herod  form  the  centre  of  the 
world's  history.  Every  review  of  the  state  of  tlie 
Jewish  and  heathen  world  at  the  time  of  Christ's 
birth,  confirms  the  truth  of  the  remark  of  St.  Paul, 
ore  5g  •^Aflej/  rb  TrAiipo)fj.a  rov  xpo^ov,  k.t.A..,  Gal. 
iv.  4. 

2.  As  the  time  of  Herod  is  the  turning-point  be- 
tween the  old  and  new  dispensations,  so  is  it  also  the 
most  brilliant  period  in  the  revelations  of  God.  God, 
man,  and  the  God-Man,  are  never  presented  to  us 
under  a  brighter  light. 

3.  God  manifests  all  His  attributes  in  sending 
His  Son :  His  power,  in  making  Mary  become  a 
mother  through  the  operation  of  the  Holy  Ghost ; 
His  wisdom,  in  the  choice  of  the  time,  place,  and  cir- 
cumstances ;  His  faithfulness,  in  the  fulfilment  of 
the  word  of  prophecy  (Micah  v.  1) ;  His  holiness,  in 
hiding  the  miracle  from  the  eyes  of  an  unbelieving 
world ;  and  especially  His  love  and  grace  (John  iii. 
16).  But,  at  the  same  time,  we  see  how  different, 
and  how  infinitely  higher,  are  His  ways  and  thoughts 
than  ours.  His  dealings  with  His  chosen  ones  seem 
obscure  to  our  finite  apprehension,  when  we  see  that 
she  who  was  most  blessed  of  all  women,  finds  less 
rest  than  any  other.  God  brings  His  counsel  to  pass 
in  silence,  without  leaving  the  threads  of  tlie  web  in 
mortal  hands.  Apparently,  an  arljitrary  dpcree  de- 
cides where  Christ  is  to  be  born.  Still,  when  care- 
fully viewed,  a  bright  side  is  not  wanting  to  the  pic- 
ture. God  as  the  Almighty  carries  out  His  plan 
through  the  free  acts  of  men  ;  and  without  his  know- 
ledge Augustus  is  an  official  agent  in  the  kingdom  of 
God. 

4.  Ma9i  also  manifests  himself  at  the  birth  of  the 
Lord  :  his  nothingness  in  the  midst  of  eartldy  great- 
ness is  shown  in  Cissar  Augustus  ;  his  high  rank  and 
destiny  in  the  midst  of  earthly  meanness,  in  Mary 
and  Joseph. 

5.  The  God-Man,  who  here  lies  before  us  as  a 
nptoTOTOKos,  is  at  the  same  time  the  absolute  miracle 
and  the  most  inestimable  benefit,  (iod  and  man, 
the  old  and  new  covenants,  heaven  and  earth,  meet 
in  a  poor  manger. 

"Z>e}2  alter  Weltkreis  nie  benchloss 
Der  liegt  hier  in  Mariens  Scliooss,"  etc. 


34 


THE   GOSPEL  ACCORDING  TO   LUKE. 


He  who,  either  secretly  or  openly,  denies  this  truth, 
can  never  understand  the  significance  of  the  Christ- 
mas festival — joerhaps  never  experience  the  true 
Christmas  joy.  The  denial  of  the  divinity  of  Christ 
by  the  Rationalist  preacher  is  annually  punished  at 
the  return  of  every  Christmas  celebration.* 

6.  When  we  are  once  convinced  who  it  is  that 
came,  the  manner  in  loMch  He  came  becomes  a  man- 
ifestation not  only  of  the  love  of  the  Father,  but  also 
of  the  grace  of  the  Son.     2  Cor.  viii.  9. 

The  lowly  birth  of  the  Saviour  of  the  world  coin- 
cides exactly  with  the  nature  of  His  kingdom.  The 
origin  of  this  kingdom  was  not  of  earth ;  its  funda- 
mental law  was  to  deny  self,  and  for  love  to  serve 
others  ;  its  end,  to  become  great  through  abasement, 
and  to  triumph  by  conflict :  aU  this  is  here  exhibited 
before  our  eyes  as  in  compendio. 

v.  The  more  our  astonishment  is  excited  by  the 
miracle  of  the  incarnation,  the  more  must  we  be 
struck  by  the  infinite  simplicity — we  could  almost 
say  barrenness,  and  chronicle-like  style — of  St.  Luke's 
account  of  it.  Few  internal  evidences  of  authenti- 
city are  more  convincing  than  those  furnished  by  a 
careful  comparison  of  the  canonical  and  apocryphal 
narratives  of  the  Nativity.  The  contrast  is  as  inde- 
scribable, as  between  a  calm  summer  night  enhght- 
ened  by  tender  moonbeams,  and  a  stage-scene  of  tree 
and  forest  ht  up  with  Bengal  lights.  Such  a  delinea- 
tion could  only  be  the  work  of  one  resolved  to  say 
neither  less  nor  more  than  the  truth. 

8.  \\\  contemplating  what  the  sacred  history  says, 
we  must  not  overlook  what  it  passes  over  in  silence. 
Of  a  birth  without  pain,  salva  virginitaie,  nulla  oh- 
stetricis  ope,  and  other  similar  commenta,  in  which  a 
fancy  not  always  pure  has  delighted  itself,  not  a  jot 
or  tittle  is  mentioned.  How  early,  however,  such 
play  of  human  wit  began  and  found  favor,  may  be 
seen,  among  others,  in  the  example  of  Ambrosius,  who 
in  his  treatise  Be  instit.  Virg.,  Opera,  tom.  ii.  p.  257, 
finds  the  maternal  lap  of  Mary  described  in  Ezek. 
xliv.  2,  of  which  he  sang : 

"  Fit  porta  Chrisli  pcrvia, 
Re.ferla  plena  gratia, 
Tratisilque  rex  et  permanet 
CloMsa,  utfuitper  sxcula." 

9.  The  designation,  "  her  first-born  son,"  does 
not  necessarily  imply  that  the  union  of  Joseph  and 
Mary  was  blessed  with  other  children.  The  first- 
born might  also  be  the  only  child. -f  The  question, 
therefore,  whom  we  are  to  understand  by  the  a^eKcpol 
of  Jesus  must  be  decided  mdependently  of  this  ex- 
pression. 

[Comp.  on  this  difiicult  question  my  annotation 
to  Lange's  Matthew,  p.  256  fi'. ;  the  commentators 
on  Matt.  i.  25 ;  and  also  Bleek  :  Synojdische  Er- 
klarung,  etc.,  vol.  i.  p.  76.  Bleek  remarks,  that 
ttpojtiJto/cos  may  indeed  apply  to  the  only  child  of  a 
mother,  but  oidy  at  the  time  of  his  birth,  or  at  least 
as  long  as  there  is  some  prospect  of  other  children. 
The  Evangelists,  however,  looking  back  to  the  past 
history,  could  not  well  use  this  term  of  Jesus,  if  they 

*  LThe  author,  in  the  second  edition,  has  a  lonfr  note 
protesting  against  a  superficial  and  inconsiderate  review  in 
Rudclbach  and  Guerioko's  ZeitschrifL  for  18G0,  p.  502,  which 
did  him  great  injustice,  and  asserting  his  unqualified  belief 
in  the  full  Divmity  of  our  Sa\-iour  for  whicli  he  has  long 
borne  the  reproach  of  Christ  in  Holland.— P.  S.] 

t  [So  Jerome  on  Matt.  i.  25,  Theophylact  in  Luke  ii.  7 
(TrpioroTOKOs  Ae'yerai  6  TrpwTos  TexSeis,  Kav  ix'rj  fieuTepos  eireTC- 
xQr)),  and  all  the  Ronian  Catholic  counnentators,  liut  evident- 
ly under  the  influence  of  the  dogma  of  the  perpeluolyivfartitv 
of  Mary  which  obtained  from  the  fom-th  century.— P.  S  ] 


had  known  that  Mary  had  no  other  children. — 
P.  S.] 

10.  The  first  reception  which  Jesus  met  with  in 
this  world,  is  in  many  respects  of  a  typical  character. 
Comp.  John  i.  11.  Bengel  well  remarks:  "e^iam 
hodie  Ghi-isto  rarus  in  diver soriis  10018." 

[11.  St.  Bernard:  "Why  did  our  Lord  choose 
a  stable  ?  Evidently  that  He  might  reprove  the  glory 
of  the  world,  and  condemn  the  vanities  of  this  pres- 
ent life.  His  very  infant  body  has  its  speech." 
Dr.  PusET ;  "  Christ's  attendants  were  the  rude  cattle, 
less  rude  only  than  we,  the  ox  and  the  ass,  emblems 
of  our  untamed  rebellious  nature,  yet  owning,  more 
tlian  we,  '  their  master's  crib.'  Is.  i.  3  :  Ps.  xxxiL 
9."— P.  S.] 


HOMILETICAIi  AND   PRACTICAL. 

The  decree  of  the  earthly  emperor,  and  the  over- 
ruhng  arrangement  of  the  heavenly  King. — The 
lowly  birth  of  the  Saviour  of  the  world  is,  1.  surpris- 
ing, when  we  consider  who  He  is  that  comes ;  2.  in- 
telligible, when  we  ask  why  He  comes ;  3.  a  cause  of 
joy,  when  we  see  for  whom  He  comes. — The  King 
of  Israel,  a  Roman  subject. — "  The  king's  heart  is  in 
the  hand  of  the  Lord ;  He  turneth  it  whithersoever 
He  will." — The  stem  of  Jesse  hewn  down,  yet  shoot- 
ing anew,  Isa.  xi.  1. — Bethlehem,  the  house  of  bread 
for  the  soul,  John  vi.  33. — The  journey  of  Mary  and 
Joseph  to  Jerusalem,  a  type  of  the  behever's  pil- 
grimage :  dark  at  its  beginning,  difiicult  in  its  prog- 
ress, glorious  in  its  end. — The  city  of  David,  the 
least  of  all  the  cities  of  Judah,  and  the  most  remark- 
able of  all  cities  on  earth. — Mary's  first-bom  son,  the 
only-begotten  Son  of  God,  and  the  First-born  among 
many  brethren. — Room  in  the  inn  for  all,  except  Him, 

The  manger  of  Jesus,  1.  the  scene  of  God's  glory, 

2.  the  sanctuary  of  Christ's  honor,  3.  the  foundation- 
stone  of  a  new  heaven  and  a  new  earth. — The  Saviour 
of  the  world  is  (2  Cor.  ix.  15),  1.  a  gift  of  God,  2.  an 
unspeakable  gift,  3.  a  gift  for  which  we  must  give 
Him  thanks. — The  birth  of  Jesus,  the  new  birth  of 
the  human  race:  1.  Without  it,  the  new  birth  of 
mankind  is  impossible ;  2.  with  it,  the  new  birth  is 
begun;  3.  by  it,  the  new  birth  is  assured. — The 
Christmas  festival  the  festival  of  the  faithfulness  of 
God. — The  coming  of  the  Son  of  God  in  the  flesh,  a 
manifestation  of  the  infinite  wisdom  of  God :  this 
wisdom  evidenced  in  the  time  (vers.  1  and  2),  the 
place  (vers.  3  and  5),  and  the  mean  circumstances 
(vers.  6  and  7)  of  His  appearing. — The  manger,  1. 
what  it  conceals,  2.  what  it  reveals. — The  whole  world 
summoned  to  be  enrolled  as  subjects  of  this  King. — 
"  Behold,  I  make  aU  things  new :  "  1.  A  new  revela- 
tion, 2.  a  new  covenant,  3.  a  new  man,  4.  a  new 
world. — Father,  Son,  and  Holy  Ghost,  equally  mani- 
fested and  glorified  in  the  manger  of  Bethlehem. — 
Christmas,  the  celebration  of,  1.  the  highest  honor, 
and  2.  the  deepest  disgrace,  of  man. — The  manger 
of  the  Nativity,  a  school  of,  1.  deep  humihty,  2.  stead- 
fast faith,  3.  ministering  love,  and  4.  joyful  hope. — 
The  coincidences  between  the  birth  of  Christ  in  us, 
and  the  birth  of  Christ  for  us :  The  birth  in  us  is, 
1.  carefully  prei)ared  for,  2.  quietly  brought  to  pass, 

3.  as  much  misunderstood  by  the  world,  yet,  4.  as 
quickly  manifested  upon  earth,  and  rejoiced  over  in 
heaven,  as  the  birth  for  us. 

Stakke  : — The  first  lesson  given  us  by  the  new- 
born Christ  is.  Obey. — Even  before  we  are  born,  we 
are  wanderers  in  the  world. — Jesus  has  consecrated 


CHAP.  II.  8-12. 


35 


all  the  hard  places  on  which  we  are  obhged  to  He  in 
this  world. 

Heitbner  : — Earthly  kingdoms  are  obliged  to  serve 
the  heavenly  kingdom. — The  enrolment  of  Jesus 
among  the  children  of  men,  the  salvation  of  millions. 
— Our  birth  on  earth,  an  entrance  into  a  strange 
country. 

F.  W.  Krummacher  : — The  threefold  birth  of  the 
Son  of  God,  1.  begotten  of  the  Father  before  all 
worlds,  2.  born  of  flesh  in  the  world,  3.  born  of  the 
Spirit  in  us. 

C.  Harms  :— Christ  in  us  conceived  by  the  opera- 
tion of  the  Holy  Spirit,  born  in  poverty  and  weak- 
ness, exposed  to  peril  of  death  soon  after  birth,  re- 
mains for  years  unknown,  experiences,  on  appearuig, 
great  opposition,  is  persecuted  and  oppressed,  but 
soon  rises  again,  raises  itself  into  heaven,  and  in  His 
spirit  they  that  cleave  to  him  carry  forward  and  com- 
plete His  work. 

KucHLER : — It  is  necessary  for  a  due  celebration 
of  Christmas,  that  we  should  recognize  tlie  Son  of 
God  in  the  new-born  child  ;  for,  without  tliis  recog- 
nition, we  should  lack,  1.  the  full  reason  for,  and  due 
appreciation  of,  this  celebration  ;  2.  we  should  observe 
it  without  the  right  spirit ;  and  3.  fail  to  obtam  its 
true  blessing. 


FucHS  : — The  Son  of  God  born  in  the  httle  town 
of  Bethlehem,  a  proof,  1.  that  the  Lord  certainly 
performs  what  He  promises ;  2.  that  with  God  nothing 
is  impossible;  3.  that  nothing  is  too  mean  or  too 
lowly  for  God. 

Floret  : — The  festival  of  Christmas,  a  children's 
festival :  1.  It  leads  us  to  a  child ;  2.  it  fills  the  world 
of  children  with  joy ;  3.  its  due  celebration  demands 
a  childlike  spirit. 

Ahlfeld  : — The  birth  of  the  Lord  the  greatest 
turning-point  of  history :  1.  The  world  and  the  heart 
before  the  birth  of  Christ ;  2.  the  world  and  the  heart 
after  the  birth  of  Christ. 

TnoLUCK  : — The  characteristics  of  Christmas  joy ; 
it  is  a  secret,  silent,  childlike,  modest,  elevating  joy. 

Jaspis  : — How  the  celebration  of  the  first  Christ- 
mas still  glorifies  itself  in  the  heart  of  beUeving 
Christians. 

Dr.  Thym  : — Christmas  joy  over  the  Christmas 
gift. 

[M.  Henry  : — Christ  was  bom  in  an  inn,  to  inti- 
mate: 1.  That  He  was  homeless  in  this  world;  2. 
that  he  was  a  pilgrim  on  earth,  as  we  ought  to  be ; 
3.  that  He  welcomes  all  comers,  and  entertains  them, 
but  wWiout  money  and  without  price. — P.  S.] 


B.  Tlie  first  Gospel  upon  Earth.     Ch.  IL  8-12. 

8  And  there  were  in  the  same  country  sheplierds  abiding  in  the  field,  [and,  Kai\  keep- 

9  ing  watch  over  their  floclv  by  night.     And,  lo,  the  [an]  angel  of  the  Lord  came  upon 
them,  and  the  glory  of  the  Lord  shone  round  about  them ;  and  they  were  sore  afraid. 

10  And  the  angel  said  unto  them,  Fear  not :  for,  behold,  I  bring  you  good  tidings  of  great 

11  joy,  which  shall  be  to  all  [the]  people.'     For  unto  [to]  you  is  born  this  day,  in  the  city 

12  of  D^vid,  a  Saviour,  which  [who]  is  Christ  the  Lord.  And  this  shall  he  a  sign  unto 
you  [and  this  shall  be  the  sign  to  you,  tovto  vplv  to  crqpifiov  •]  ;  ye  shall  find  the  [a] 
babe  wrapped  in  swaddling-clothes,^  Ijii^g^  in  a*  manger. 

\}  Vs.  10. — nai'Ti  T(p  kaw.  The  omission  of  the  article  in  the  Authorized  Version  unduly  generalizes  the  sense. 
The  people  of  Israel  are  here  meant,  for  whom  the  angelic  message  was  first,  though,  of  course,  not  exclusively,  hitended. 

-Vs.  12. — "Eanapyavui  ix.ivov ,  swaUied,  or  ivrapped  vp  in  swaddling  clothes  or  swathing  bands.  The  paraphrastic 
rendering  of  the  English  Version  from  Tyndalo  to  James  was  perhaps  suggested  by  that  of  Erasmus :  fasciis  involulum. 
Hee  vs.  7 . 

3  Vs.  12. — The  usual  reading  kolX  before  Keifjievov  has  no  sufficient  critical  authority  and  was  inserted  to  connect 
the  two  participles.     Cod.  Sinait.  omits  also  Kei/jLeuov  and  reads  simply  j3pe'(f)os  eanapyavwixivov  €v  <l>a.Tvji. 

*  Vs.  12. — The  definite  article  tjj  before  4'o.ti'xi  in  the  text.  rec.  is  wanting  in  the  best  authorities,  also  in  Cod.  Sin.,  and 
cancelled  by  the  modern  critical  editors. — P.  S.] 


EXEGETICAE  AND  CEITICAE. 

Vs.  8.  Keeping  watch  over  their  flock  by 
night,  (pvAaaa-ovT  es  (|)i;AaK:a  s. — The  expression 
seems  to  indicate,  that  they  were  stationed  at  various 
posts,  and  perhaps  relieved  one  another.  On  the 
authority  of  Lightfoot,  ad  Luc.  ii.  8,  many  commen- 
tators have  remarked,  that  the  Jews  were  not  accus- 
tomed to  drive  their  cattle  to  pasture  after  the  first 
half  of  November,  and  that  we  have,  in  this  verse, 
indirect  evidence  of  the  worthlessness  of  the  tradition 
which  has  assigned  the  25th  of  December  as  the  day 
of  our  Lord's  birth.  It  is  well  known  that  this  date 
was  chosen  on  account  of  the  contemporary  natalis 
invlcti  soils,  without  finding  any  other  support  in  the 
gospel.  On  the  other  hand,  however,  we  might  con- 
tend that,  from  Luke  ii.  8  alone,  it  cannot  be  deemed 
impossible  that  the  birth  of  our  Lord  should  have 


occurred  in  winter.  This  winter  may  have  been  less 
severe  than  usual.  Several  travellers  (e.  ff.,  Kau- 
wolf,  Reisen  1,  p.  118)  inform  us,  that  in  the  end  of 
December,  after  the  rainy  season,  the  flowers  bloom 
and  the  shepherds  lead  out  their  flocks  again.  Be- 
sides, these  shepherds  may  have  formed  an  exception 
to  the  gene^pl  rule,  whether  from  poverty,  or  as  be- 
ing servants.  The  Lord  Himself,  in  the  first  night  of 
His  life  on  earth,  did  not  rest  on  roses.  It  is  also 
worthy  of  note,  that  the  ancient  Church,  to  whom 
the  pecuharities  of  the  cUmate  of  Palestine  were  cer- 
tainly known,  was  never  hindered  in  its  practice  of 
celebrating  the  Nativity  on  the  25th  of  December  by 
the  consideration  of  Luke  ii.  8.  May  not  the  diffi- 
culty, then,  be  more  imaginary  than  real  ? 

[Note  on  the  Date  of  the  Nativity  of  Christ. — 
The  fact  mentioned  by  Luke,  that  the  shepherds 
pastured  their  flock  in  the  field  of  Bethlehem,  is  of 
itself  not  inconsistent  with  the  traditional  date  of 


36 


THE   GOSPEL  ACCORDING  TO  LUKE. 


our  Saviour's  birth.  Travellers  in  Palestine  dififer 
widely  in  their  meteorological  accounts,  as  the  seasons 
themselves  vary  in  ditierent  years.  But  Barclay, 
Schwartz  and  others  who  give  us  the  result  of  several 
years'  observations  in  Jerusalem,  agree  in  the  state- 
ment that  during  the  rainy  season  from  the  end  of 
October  to  March  there  generally  occurs  an  inter- 
regnum of  several  weeks'  dry  weather  betv/een  the 
middle  of  December  and  the  middle  of  February, 
and  that  during  the  month  of  December  the  earth  is 
clothed  with  rich  verdure,  and  sowing  and  ploughing 
goes  on  at  intervals.  Schubert  says  that  the  period 
about  Christmas  is  often  one  of  the  loveliest  periods 
of  the  whole  year,  and  Tobler  remarks,  that  the 
weather  about  Christmas  is  favorable  to  the  feeding 
of  flocks,  and  often  most  beautiful.  The  saying  of 
the  Tahnudists,  that  the  flocks  were  taken  to  the 
fields  in  March  and  brought  home  in  November,  had 
reference  to  the  pastures  in  the  wilderness  far  away 
fi'om  the  cities  or  villages.  Comp.  on  this  whole 
subject  S.  J.  Andrews  :  The  Life  of  our  Lord  upon 
the  Earth,  p.  16  ff. 

But  while  the  statement  of  Luke  cannot  disprove 
the  tradition  of  the  Nativity,  it  can  as  little  prove  it. 
This  tradition  is  itself  of  late  origin  and  of  no  critical 
value.  The  celebration  of  Christmas  was  not  intro- 
duced in  the  church  till  after  the  middle  of  the  fourth 
century.  It  originated  in  Rome,  and  was  probably 
a  Christian  transformation  or  regeneration  of  a  series 
of  kindred  heatlien  festivals,  the  Saturnalia,  Sigillaria, 
Juvenalia,  and  Brumalia,  which  were  celebrated  in  the 
month  of  December  in  commemoration  of  the  golden 
age  of  universal  freedom  and  equality,  and  in  honor 
of  the  unconquered  sun,  and  which  were  great  holi- 
days, especially  for  slaves  and  children.  (/See  my 
Church  History,  N.  Y.,  vol.  ii.  p.  395  ff".)  In  the 
primitive  Church  there  was  no  agreement  as  to  the 
time  of  Christ's  birth.  In  the  East  the  6th  of  January 
was  observed  as  the  day  of  His  baptism  and  birth. 
In  the  third  century,  as  Clement  of  Alexandria  re- 
lates, some  regarded  the  twentieth  of  May,  others 
the  twentieth  of  April,  as  the  birth-day  of  our  Saviour. 
Among  modern  chronologists  and  biographers  of 
Jesus  there  is  still  greater  difference  of  opinion,  and 
every  month,  even  June  and  July  (when  the  fields  are 
parched  from  want  of  rain),  have  been  named  as  the 
time  when  the  great  event  took  place.  Lightfoot 
assigns  the  Nativity  to  September,  Larduer  and  New- 
come  to  October,  Wieseler  to  February,  Pauhis  to 
March,  Greswell  and  Alford  to  the  5th  of  April,  just 
after  the  spring  rains,  when  there  is  an  abundance  of 
pasture,  Lichtenstein  places  it  in  July  or  December, 
Strong  in  August,  Robinson  in  autumn,  Clinton  in 
spring,  Andrews  between  the  middle  of  December, 
749,  to  the  middle  of  January,  750  A.  U.  On  tlie 
other  hand,  Roman  Catholic  historians  and  biog- 
raphers of  Jesus,  as  Sepp,  Friedlieb,  Bucher,  Patri- 
tius,  also  some  Protestant  writers,  defend  the  popular 
tradition,  or  the  25th  of  December.  #'V"ordsworth 
gives  up  the  problem,  and  thinks  that  the  Holy  Spirit 
has  concealed  the  knowledge  of  the  year  and  day  of 
Christ's  birth  and  the  duration  of  His  mmistry  from 
the  wise  and  prudent  to  teach  them  humility. 

The  precise  date  of  the  Nativity  can  certainly  be 
no  matter  of  vital  importance,  else  it  would  have 
been  revealed  to  us.  It  is  enough  for  us  to  know  that 
the  Saviour  was  born  in  the  fulness  of  time,  just 
when  He  was  most  needed,  and  when  the  Jewish  and 
Gentile  world  was  fully  prepared  for  this  central 
flvct  and  turning  point  in  history.  For  i?ilernal  rea- 
sons the  25th  of  December,  when  the  longest  night 


gives  way  to  the  returning  sun  on  his  triumphant 
march,  is  eminently  suited  as  the  birth-day  of  Him 
who  appeared  in  the  darkest  night  of  sin  and  error 
as  the  true  Light  of  the  world.  But  it  may  have  been 
instinctively  selected  for  this  poetic  and  symbolical 
fitness  rather  than  on  historic  grounds. — P.  S.] 

Vs.  9.  And,  lo,  an  angei. — The  whole  narrative 
is  evidently  designed  to  impress  us  with  the  sudden 
and  unexpected  manner  of  the  angelic  apparition ; 
while,  at  the  same  time,  it  is  not  denied  that  the  sus- 
ceptibility of  the  shepherds  for  the  reception  of  the 
heavenly  message  may  have  been  enhanced  by  their 
waiting  for  the  redemption  of  Israel,  their  mutual 
discourse,  and  their  sojourn,  in  the  quiet  solemn 
night,  beneath  the  starry  heavens.  Meanwhile,  the 
first  preacher  of  the  gospel  stands  suddenly  before 
them. — The  glory  of   the  Lord  which  shone 

round  them  (Sd|a  Kvpiuv  tt  f  p  n  Kafx^pev 
avrov  s),  is  the  i^J!^?  """i-?  ,  already  known  to  them 
from  the  Old  Testament.  And  it  was  the  sight  of 
this  that  filled  them  with  fear. 

Vs.  9.  And  they  were  sore  afraid  or  feared 
greatly  {i<po^i]Q7}a  av  (po^ov  fxiyav). — The 
fear  which  we  so  often  find  mentioned  in  the  sacred 
narrative,  when  man  comes  into  immediate  contact 
with  the  supernatural  and  the  holy  (comp.,  e.  g., 
Luke  V.  8  and  xxiv.  5),  is  not  to  be  wholly  attributed 
to  the  fact,  that  such  contact  was  unexpected,  and 
still  less  to  a  conviction  of  moral  impurity  before 
God,  only.  It  seems  rather,  that  the  old  popular  be- 
lief, that  he  who  had  seen  God  would  die  (Judg.  xiii. 
22),  had  by  no  means  disappeared  even  after  the  Bab- 
ylonian captivity.  This  belief  might  also  have  been 
strengthened  by  traditional  remembrance  of  the 
cherubim  with  the  flaming  sword  at  the  gate  of  Eden. 
In  any  case,  this  superstitious  fear  is  surely  a  better 
hup.)]  euccSiaj  before  God,  than  the  incredulous  scep- 
ticism of  modern  days  concerning  any  angelic  visita- 
tions. 

Vs.  10.  To  all  the  people. — Namely  to  Israel,  to 
whom  they  belonged,  as  is  expressed  with  the  same 
particularity,  Luke  i.  33  ;  Matt.  i.  21.  The  announce- 
ment of  this  truth  to  the  shepherds,  indirectly  inti- 
mates, that  other  pious  Israelites  were  soon  to  hear 
from  them  of  the  birth  of  their  King.  In  vs.  17  we 
are  told  of  the  first  fulfilment  of  this  indirect  command. 
Vs.  11.  Christ,  the  Lord. — Not  the  Christ  of  the 
Lord,  as  He  is  called  ch.  ii.  26,  but  the  Messiah,  who 
equally  with  the  Jehovah  of  the  Old  Testament,  bears 
the  name  Ki';pio$  (com.  ch.  xxiii.  2,  and  Acts  ii.  36). 
The  intimation  that  He  was  born  in  the  city  of  David 
would  recall  Micah  v.,  which,  according  to  Matt.  ii. 
5,  was  in  those  days  universally  understood  to  refer 
to  Messiah. 

[Alford:  "This  is  the  only  place  where  these 
words  (Xpi(TTo's  and  Ku^uos)  come  together.  In  ch. 
xxiii.  2,  we  have  Xp.  ySairjAe'a,  and  in  Acts  ii.  36, 
Kvpiov  KoL  Xp.  And  I  see  no  way  of  understanding 
this  Kiipius,  but  as  corresponding  to  the  Hebrew 
Jehovah."  So  also  Wordsworth.  This  reference 
is  the  more  probable,  since  Luke  in  vs.  9  uses  Kupioj 
twice  of  Jehovah.  The  connection  of  Christ  with 
Lord  occurs  also  in  Col.  iii.  24,  though  in  a  some- 
what ditt'erent  meaning,  t(5  Kvpiw  XpiaTtS  Suv\iviTe. 
—P.  S.] 

Vs.  12.  And  this  shall  be  the  sign  to  you. — 
It  happens  here,  as  in  the  annunciation  of  the  birth 
to  Mary  (ch.  i.  36).  A  sign  was  vouchsafed,  where 
none  was  asked, — God  seeing  that  it  was  indispen- 
sably necessary,  on  account  of  the  extraordinary  na- 


CHAP.  II.  8-12. 


37 


U 


ture  of  the  circumstance ;  while  Zachariah,  who  re- 
quested a  sign,  was  visited  with  loss  of  speech.  The 
sign  now  granted,  is  as  wonderful  as  the  occurrence 
just  announced,  yet  one  suited  to  the  capacity  of  the 
shepherds,  and  at  the  same  time  infallible.  The  fear, 
as  to  whether  they  may  approach  the  new-born  King, 
and  offer  Him  their  homage,  is  dispelled  by  the  in- 
timation of  His  lowly  condition,  while  their  carnal 
views  of  the  nature  of  His  kingdom  are  thereby  coun- 
teracted. Unless  we  suppose  that  the  shepherds 
fqrJtia[ith  made  inquiry  in  all  the  possible  (paTvai.  of 
Gaiilee^hether  a  child  had  lately  been  born  therein, 
we  must  conclude  that  their  own  well-known,  and 
perhaps  not  far  distant  (pdrvn,  was  the  one  pointed 
out.  If  they  would  naturally  have  hastened  thither 
first,  we  are  not  left  to  suppose,  with  Olshausen,  that 
they  were  led  by  some  secret"  influence  upon  their 
minds.  Conjectures,  which  give  offence  to  the  seep 
tical,  are  best  avoided,  when  not  indispensably  neces- 
sary. 

DOCTEINAIi  AJMD  ETHICAIi. 

1.  This  narrative  may  be  called,  The  history  of 
the  first  preaching  of  the  gospel  upon  earth.  It  be- 
came Him,  of  whom  are  all  things,  and  by  whom  are 
all  things,  to  send  such  a  message  by  the  mouth  of 
an  angel.  The  last  preaching  of  the  gospel,  the  glad 
tidings  of  the  last  day,  "  Behold,  He  cometli  again," 
will  also  be  announced  with  the  voice  of  thp  arch- 
angel, and  the  trump  of  God. 

2.  It  will  not  seem  without  significance,  to  any 
who  appreciate  the  symboHc  element  of  the  Scrip- 
tures, that  the  first  announcement  was  made  to 
shepherds.  Jehovah  had  Himself  borne  the  name  of 
the  shepherd  of  Israel,  and  the  Messiah  had  been 
announced  under  this  designation  by  the  prophets 
(Ps.  xxiii. ;  Ezek.  xxxiv.).  David  had  pastured  his 
flocks  in  this  very  neighborhood ;  and  since  the  rich 
and  mighty  in  Jerusalem  were  looking  only  for  an 
earthly  deliverer,  it  was  undoubtedly  among  these 
bumble  shepherds  that  the  poor  in  spirit  and  the 
mourners  would  be  found,  to  whom  the  Lord  Himself 
afterwards  addressed  His  own  preaching.  There  is 
something  indescribably  divine  and  touching  in  the 
care  of  God  to  satisfy  the  secret  yearnings  of  indivi- 
duals, at  the  same  time  when  He  is  occupying  Himself 
with  the  eternal  salvation  of  millions.  Man  overlooks 
the  masses  in  the  individual,  or  neglects  the  individual 
in  the  masses ;  God  equally  comprehends  the  interests 
of  both  in  His  arrangements. 

3.  The  glory  of  the  Lord,  which  shone  round  the 
shepherds,  consisted  not  alone  in  the  dazzling  bright- 
ness of  the  angel,  but  was  manifested  by  the  fact  of 
his  appearing,  at  such  a  moment,  in  such  a  |)lace,  to 
such  men.  An  angel  announces  the  birth  of  Jesus ; 
no  such  announcement  distinguishes  the  birth  of 
John;  and  thus  it  is  made  evident  from  the  very 
first,  how  much  the  King  surpasses  the  forerunner. 
But  for  this  angelic  manifestation,  how  could  the  glad 
tidings  have  been  communicated  with  infaUible  cer- 
tainty, and  who  could  have  been  more  worthy  of  so 
august  a  proclamation  than  the  Word  made  flesh  ? 
Yet  the  angel  appears  not  in  the  manger,  but  visits 
the  shepherds  in  the  silent  night-watches,  in  the  open 
Cdd;  a  cii'cumstance  which  powerfully  testifies,  that 
the  greatness  which  is  to  distinguish  the  Lord's  coming 
is  a  sUent  and  hidden  greatness.  He  aj^pears  to  shep- 
hei'ds :  God  has  chosen  the  mean  things  of  the  world 
to  confound  the.  things  which  are  mighty.  He  speaks 
too  in  a  manner  suited  to  their  comprehension  and  to 


their  need,  and  impresses  on  the  first  preaching  of 
the  gospel  that  character  indeleUHs  of  all  its  after- 
announcements:  "Great  joy."  Surely  we  can  hardly 
fail  to  perceive  here  also,  somewliat  of  the  -KoKvizoi- 
KiKos  ao(pia  tov  0eoO,  spoken  of  in  Eph.  iii.  10. 

4.  The  Redeemer  is  here  called  Saviour,  not  Jesus. 
This  name  was  first  to  be  bestowed  upon  Him  eight 
days  later,  in  the  rite  of  circumcision. — Born  unto 
you :  the  word  must  have  directed  the  attention  of 
the  shepherds  to  the  fact,  that  a  supply  for  the  felt 
necessity  of  each  individual  soul  was  now  provided. 
The  sign  granted  to  them  is  so  pecuUarly  an  exercise 
of  their  faith,  that  we  might  almost  imagine  we  heard 
the  new-born  Saviour  exclaim  to  those  who  were  the 
first  to  come  unto  Him:  "Blessed  is  he  whosoever 
shall  not  be  offended  in  Me." 

[5.  From  Dr.  Richaed  Clerke  (abridged):  God 
has  in  every  birth  His  admirable  work.  But  God  to 
be  a  child,  ©ebs  iyyaa-rpios,  God  in  a  woman's  womb, 
that  is  the  miraculum  miracidorum.  The  great  God 
to  be  a  little  babe  {ix^yas  &ehs  fxiKphv  pp4(pos,  St.  Ba- 
sil) ;  the  Ancient  of  days  to  become  an  infant  (co- 
infantiari,  St.  Irenseus) ;  the  King  of  eternity  to  be 
two  or  three  months  old  {^aatXe^hs  aicLvwv  to  be  bi- 
me.stris,  trimestris),  the  Almighty  Jehovah  to  be  a 
weak  man ;  God  immeasurably  great,  whom  heaven 
and  earth  cannot  contain,  to  be  a  babe  a  span  long ; 
He  that  rules  the  stars  to  suck  a  woman's  nipple 
{regens  sidera — sugens  ubera,  Augustine) ;  the  founder 
of  the  heavens  rocked  in  a  cradle ;  the  swayer  of  the 
world  swathed  in  infant  bands; — it  is  epyov  a-niaTo- 
Tarov,  a  Greek  father  says,  a  most  incredible  thing. 
The  earth  wondered,  at  Christ's  Nativity,  to  see  a  new 
star  in  heaven ;  but  heaven  might  rather  wonder  to 
see  a  new  Sun  on  earth. — P.  S.] 


HOMILETICAL  AND  PEACTICAIi. 

The  "quiet  in  the  land,"  not  forgotten  of  God. — 
The  glory  of  the  Lord  shining  in  the  fields  of  Beth- 
lehem.— The  glory  of  God, — 1.  majesty,  2.  wisdom, 
3.  love,  4.  holiness, — seen  in  the  angehc  appearance 
at  the  birth  of  Jesus. — The  angel  a  model  for  aU 
preachers,  the  shepherds  a  pattern  for  all  hearers,  of 
the  Christmas  message. — The  gospel,  though  centuries 
old,  an  ever  new  gospel:  1.  The  hearers,  vs.  8;  2. 
the  preachers,  vs.  9 ;  3.  the  key-note,  vs.  10 ;  4.  the 
principal  contents,  vs.  11 ;  5.  the  sign,  vs.  12. — No\ 
fear  which  may  not  be  exchanged  for  great  joy  by  \ 
the  glad  tidings  of  a  Saviour;  but  also,  no  great  joy 
can  truly  pervade  the  heart,  unless  preceded  by  / 
fear. — The  message  of  Christmas  night,  a  joyful  ' 
message  for  the  poor  in  spirit. — The  Christmas  festival, 
a  festival  for  the  whole  world ;  1.  this  it  is  designed  to 
be ;  2.  this  it  can  be ;  3.  this  it  must  be ;  4.  this  it 
will  be. — The  child  in  the  manger,  1.  the  Son  of  Da- 
vid ;  2.  the  Lord  of  David ;  3.  the  Lord  of  David  be- 
cause He  was  born  His  Son. — The  shepherds  of 
Bethlehem,  themselves  sheep  of  the  Good  Shep- 
herd. 

Stakke  : — With  God  is  no  respect  of  persons. — 
MA.fus : — The  glory  of  the  Lord,  of  which  the  pi-oud  \ 
see  nothing,  shines  round  about  the  lowly. — The  ser-  ( 
vants  and  messengers  of  the  Lord  must  walk  in  the ' 
light. — Osiander: — The  birth  of  Christ  a   remedy 
against    slavish  fear. — Divine   revelation   does    not 
supersede   our  own  diligence,  investigation,  and  re- 
search, but  extends  to  them  a  helping  hand. 

Heubner  : — Everything  here  turns  upon,  1.  ]Vho 
the  new-born  child  is ;  2./or  whom  He  is  bom ;  3.  and 


38 


THE   GOSPEL  ACCORDING  TO  LUKE. 


where. — Christmas  joys,  a  foretaste  and  pledge  of  the 
joys  of  heaven. 

Habless  : — In  Christ  is  joy  for  all  the  world ;  viz., 
L  the  divine  message  for  the  lowly;  2.  the  consola- 
tion for  the  fearful;  3.  the  satisfying  of  the  indi- 
vidual yearnings ;  and  4.  the  appearance  of  the  Sal- 
vation of  the  whole  world. 

Palmer  : — The  three  embassies  of  God :  He  sends, 
1.  His  Son  to  redeem  us ;  2.  His  angels  to  announce 
Him ;  3.  men  to  behold  Him. 

Hofacker: — The  extensive  prospect  opened  to 
our  faith  at  Christ's  birth :  1.  How  far  backward ;  2. 
how  high  upward ;  3.  how  far  forward,  it  teaches 
us  to  look ! — What  should  a  heart  filled  with  the 
devout  spirit  of  Christmas  consider?  1.  The  excel- 
lence of  the  first  Christmas  preacher ;  2.  the  humiUty 


of  the  hearers;  3.  the  importance  of  the  angelic 
Christmas  sermon. 

CouARD : — Unto  you  is  bom  this  day  a  Saviour : 
1.  A  Saviour  is  born;  2.  a  Saviour  is  born;  3.  a 
Saviour  is  born  unto  ycm  ;  4.  a  Saviour  is  born  unto 
you  to-day. 

Van  Oosterzee: — The  light  appearing  in  the 
night. — The  birth  of  Jesus  a  light  in  the  darkness, 

1.  of  ignorance;  2.  of  sin;  3.  of  affliction;  4.  of 
death. 

Thomasius  : — The  birth  of  the  Lord  in  its  relation 
to  the  history  of  the  world :  1.  As  the  end  of  the  old 
world ;  2.  as  the  beginning  of  the  new. 

Arndt  : — The  first  Christmas  sermon.  Nothing 
less  is  incumbent  upon  us  than,  L  to  understand  it; 

2.  to  believe  it ;  3.  to  obey  it. 


C.  Heaven  and  Earth  united,  in  celebraiinff  the  Nativity.     Ch.  II.  13-20. 
(Vss.  15-20.     The  Gospel  for  the  Day  after  Christmas.) 

13  And  suddenly  there  was  with  the  angel  a  multitude  of  the  heavenly  host  praising 

14  God,  and  saying,  Glory  to  God  in  the  highest,  and  on  earth  peace,  good  will  [evSoKta] 
toward  men  [peace  among  men  of  His  good  will,  i.  e.,  among  the  elect"  people  of  God, 

15  dp-qv-q  Iv  avOpomoi^i  eiiSoKtasJ.^  And  it  came  to  pass,  as  the  angels  were  gone  away 
from  them  into  heaven,  [and  the  men]^  the  shepherds  said  one  to  another.  Let  us  now 
go  even  unto  Bethleliem,  and  see  this  thing  which  is  come  to  pass,  which  the  Lord 

16  hath  made  known  unto  us.     And  they  came  with  haste,  and  foimd  Mary  and  Joseph, 

17  and  the  babe  lying  in  a  manger.     And  when  they  had  seen  it.,  they  made  known 

18  abroad  the  saying  which  was  told  them  concerning  this  child.     And  all  they  that  heard 

19  it  wondered  at  those  things  which  were  told  them  by  the  shepherds.     But  Mary  kept 

20  all  these  things,  and  pondered  them  in  her  heart.  And  the  shepherds  returned,^  glori- 
fying and  praising  God  for  all  the  things  that  they  had  heard  and  seen,  as  it  was  told 
unto  them. 

['  Vs.  14. — Here  we  meet  with  one  of  the  most  important  diflferences  of  reading  which  materially  affects  the  sense.  Dr. 
van  Oosterzee  follows  the  Keceivcd  Text  and  defends  it  in  the  Exegctical  Notts.  I  shall  supply  here  the  necessary  critical 
information.  The  text.rec,  which  reads  evSoKia,  and  puts  a  comma  after  eip-qvY],  is  supported  by  some  later  uncial  MSS., 
E.,  G.,  H.,  K.,  L.,  M.,  P.  (but  not  by  B.,  as  was  generally  stated  before  Mai's  edition,  even  by  Lachmann,  Tischendorf, 
ed.  7,  and  Bleek),  also  by  most  of  the  Greek  fathers,  as  Origen  (?),  Eusebius,  Athanasius,  Epiphanius,  Greg.  Naz.,  Chry- 
sostom,  Cyr.  Alex.,  Const.  Apost.  (the  Gloria  in  exoelsis),  and  most  of  the  interpreters.  The  Authorized  English  Version, 
liUther,  and  most  of  the  Protestant  Versions  follow  the  text.  rec.  On  the  other  hand,  evSoKias  (the  genitive  depending 
on  a.v9piuTvoi.i  and  connected  in  one  sentence  with  Ittl  y^s  eip^tTj)  is  the  reading  of  the  oldest  and  weightiest  uncial  5ISS., 
Cod.  Sinait.  (as  edited  by  Tischendorf),  Cod.  Alex,  or  A.,  Cod.  Vatic,  or  B.  (as  edited  both  by  Angelo  Mai,  who  derives 
eirSoKia;  a  prima  manu,  and  by  Buttmann),  Cod.  Eezaj  or  D.  (Cod.  C.  or  Ephrsemi  Syri  has  a  lacima  in  ch.  ii.  6—11,  and  can 
be  guotcd  on  neither  side),  the  Itala  and  Vulgata  (fiominibus  lonie  voluntatis,  to  which  Wiclif  and  all  the  Roman  Catholic 
Versions  conform),  Ii'cnaeus,  the  Latin  fathers,  as  Ambrose,  Hieronymiis,  Augustine,  and  it  was  approved  by  Beza,  Bcngel 
(though  not  in  his  Gnomon),  Mill,  R.  Simon,  Hammond,  and  adopted  in  the  text  by  Lachmann,  Tischendorf  (ed.  7),  Tre- 
golles  ( Alford  is  doubtful) ;  among  modern  commentators  by  Olshauseii,  Meyer  (who  translates  :  imter  Mensc/ien,  loelche 
wohlgef alien),  and  Ewald  {unter  Mcnschen  von  Huld).  The  internal  evidence  also  is  rather  in  favor  of  evSoxia?.  Eor  it  is 
easier  to  suppose  that  a  transcriber  changed  the  genitive  into  the  nominative,  to  make  it  correspond  ■nith  6d|a  and  eiprjvr], 
than  that  he  changed  the  nominative  into  the  unusual  phrase  apOpionot  evSoKia';.  Tischendorf  says  in  loc.  (ed.  7  critiea 
major):  "  Jncredibite  est  evSoxiai  a  correclore  x>rnfeclmn  esse.,  eiiSoxia  ve.ro  facile  se  offcrchat.  Prxterea  lectio  a  nobis 
recepta  ah  ipso  sensu  imprimis  commendatur ;  aptissime  enim  liymnus  iste'-dunlius  memhris  absohntur,  quorum  alterum  verbis 
So^a  usque  &ew,  alterum  verbis  k o l  en i  nsque  eufioKi'as  continetur."  But  I  shall  have  more  to  say  on  the  interpreta- 
tion of  the  passage  in  the  Exegetical  Notes  below. 

-  Vs.  15.— The  reading "(c a i  oi  avBpuiTroi.  before  oi  noip.ive';  is  supported  by  A.,  D.,  E.,  etc.,  adopted  by  Tischen- 
dorf, and  Alford,  also  by  de  Wette,  Meyer,  and  van  Oosterzee  (who  defends  it  as  forming  a  beautiful  antithesis  to  ayyeXoi) ; 
but  it  is  omitted  by  Codd.  Sin.  and  Vat.,  the  Latin  Vulgate,  Eusebius,  Augustine,  etc.,  and  is  included  in  brackets  by 
Lachmann  and  Tregelles. 

3  Vs.  20.— 'Y TTi<TTp€<^av  is  the  proper  reading,  sustained  by  Cod.  Sin.,  etc.,  and  adopted  in  the  modern  critical  edi- 
tions against  e  Triarpeijjav  of  the  Elzew  text. — P.  S.] 

the  Old  Testament  saints,  as  well  as  angels,  is  a  con- 
jecture unsupported  by  the  text. 

Vs.  14.  Glory  to  God  in  the  highest.— The 
song  of  the  angels  may  be  divided  into  three  parts, 
the  last  of  which  contains  the  fundamental  idea, 
which  evokes  the  praise  of  the  two  preceding 
strophes.  God's  good-will  toward  men :  this  is  the 
matter,  t'lie  text,  the  motive  of  their  song.  The  read- 
ing, (1/  afdpwnoii  evSoKia^,  followed  by  the  Vulgate 


EXEGETICAL  AND  CRITICAL. 

Vs.  13.  A  multitude  of  the  heavenly  host, 

C^TSTl'n  X-i£. — A  usual  appellation  of  the  angels, 
who  are  represented  as  the  body-guard  of  the  Lord. 
Comp.  1  Kings  xxii.  19  ;  Dan.  vii.  10 ;  2  Cbr.  xviii. 
18 ;  Ps.  ciii.  21 ;  Matt.  xxvi.  53  ;  Apoc.  xix.  14.  To 
include  among  the  multitude  spoken  of,  the  spirits  of 


CHAP.  n.  13-20, 


39 


and  received  by  Laehmann,  is  indeed  supported  by 
considerable  weight  of  external  testimony,  but  pre- 
sents the  internal  difficulty  of  introducing  a  weak 
repetition  in  this  short  doxology :  eVi  7^5  and  fV 
avdp.  being  merely  equivalents.  This  difficulty  can 
only  be  obviated  by  understanding  elpiivq  in  its  lit- 
eral sense  of  peace,  altering  the  punctuation,  and 
reading  as  tlie  first  member  of  the  sentence,  5o|a  eV 
ui^/i(Trois  0eij)  Koi  ewl  yrjs,  and  as  the  second,  elpi)vri 
eV  avOpdirois  fvSoKias.  Yet  even  then,  this  last  ex- 
pression, in  the  sense  of  men  who  are  the  objects  of 
the  divine  good-will,  or  of  those  who  are  themselves 
men  of  good-will  {homines  bonce  voluntatis),  is  harsh 
and  uiiexampled  in  New  Testament  phraseology.  It 
is  far  more  suitable  to  consider  the  divine  fuSoKta  iv 
avdp.,  so  gloriously  manifested  in  sending  His  Son, 
as  the  theme  of  the  song.  It  is  because  of  this  good- 
will that  he  receives  Zola.  eV  v^laroi's  in  heaven, 
Matt.  xxi.  9 ;  and  iirl  yijs  elpvurj,  i.  e.,  praise  and 
honor.  The  parallelism  of  the  members  requires 
this  explanation,  and  a  comparison  with  Luke  xix. 
38  favors  it.  The  connection  of  ideas,  then,  stands 
thus  :  the  good-will  of  God  towards  man  is  the  sub- 
ject of  His  glorification,  both  in  heaven  and  earth. 
The  usual  explanation  of  peace  as  the  cessation  of  a 
state  of  enmity  through  the  birth  of  Messiah,  the 
Prince  of  Peace,  Isa.  ix.  5,  must  in  this  case  be  given 
up.  The  elp-nvri  appears  in  this  song,  not  as  a 
benefit  vouchsafed  to  man,  but  as  an  homage  offered 
to  God. 

Good-will. — The  word  expresses  not  only  that 
God  shows  unmerited  favor  to  men,  but  that  they 
are  also  objects  of  complacency  to  Hun.  The  same 
fact  is  expressed  by  Christ,  Matt.  iii.  17  ;  xii.  18  ; 
xvii.  5.  The  solution  of  the  mystery,  how  a  holy 
God  can  feel  complacency  towards  sinful  man,  hes  in 
the  fact,  that  He  does  not  look  at  him  as  he  is  in 
himself,  but  as  he  is  in  Christ,  who  is  the  Head  of  a 
renewed  and  glorified  humanity. 

[I  beg  leave  to  differ  from  the  esteemed  author 
in  the  hiterpretation  of  the  Gloria  in  excehis,  esjjecial- 
ly  for  the  reason  that  elp7)yy]  never  means  praise 
or  honor,  but  always  peace,  and  is  so  uniformly  trans- 
lated in  the  English  Version  in  the  80  or  more  pas- 
sages where  it  occurs  in  the  N.  T.  (except  Acts  ix. 
31,  where  it  is  rendered  rest,  and  Acts  xxiv.  2,  where 
it  is  translated  quietness).  See  Bruder's  Greek  Con- 
cordance. If  we  retain  the  reading  evSoKia,  I  prefer, 
as  coming  nearest  the  interpretation  of  Dr.  v.  Ooster- 
zee,  tliat  of  Bengel :  "  Gloria  in  excelsissimis  Deo  {sit), 
et  in  terra  pax  {sit) !  cur  ?  quoniam  in  hominibus 
beneplacitum  («<)."  In  other  words,  God  is  praised  in 
heaven,  and  peace  is  proclaimed  on  earth,  because 
He  has  shown  His  good-will  to  men  by  sending  the 
Messiah,  who  is  the  Prince  of  peace  (Isa.  ix.  5j  and 
has  reconciled  heaven  and  earth,  God  and  man.  Or, 
according  to  the  more  usual  and  natural  in1;erpreta- 
tion,  the  third  clause  is  taken  as  an  amphfication 
simply  of  the  second,  forming  a  Heljrew  parallelism. 
Hence  the  absence  of  koI  after  elp-iji'T].  This  will  un- 
doubtedly remain  the  meaning  of  the  Gloria  in  cx- 
celsis  for  the  common  reader  of  the  authorized  Prot- 
estant Versions  of  the  Bible  which  read  ivZoKia  in 
the  nominative. — But  as  I  have  shown  above  in  the 
Critical  Notes,  the  weight  of  external  testimony  is 
strongly  in  favor  of  the  reading  e  ii  S  0  «■  1  a  y,  in  the 
genitive,  so  that  the  angelic  hymn  consists  of  two, 
not  of  three,  clauses :  Ao|a  eV  lh/ziVtois  ©eij; — kol  eVi 
•yvis  el  ^v7]  Iv  avdpdnrots  eL/5oKias, — the  last  three  words 
quaUfying  and  explaining  iirl  yris.  There  is  a  three- 
fold correspondence:  (1)  between  5o|a  and  dpi^vri; 


(2)  between  eV  vrplcrTois  or  eV  ohpavols  and  ett;  yris  ; 
and  (3)  between  ®iw  and  iv  avdpunrois  evSoxiav.  (Cp. 
Meyer  and  Bleek.)  The  sense  is :  Glory  be  to  God 
among  the  angels  in  heaven  for  sending  the  Messiah, 
— and  peace  or  salvation  on  earth  among  men  of 
His  good  pleasure  {unter  Men^chen  des  gottlichen 
Wohlgefallens),  i.  e.,  among  God's  chosen  people  in 
whom  He  is  well  pleased.  KiSoicla  {'*"^'})  is,  in  any 
case,  not  the  good-will  of  men  toward  God  or  toward 
each  other  (as  the  Vulgate  and  the  Roman  Catholic 
Versions  have  it :  hominibus  bome  voluntatis,  Rheims 
Version :  men  of  good-will),  so  as  to  limit  the  peace 
to  those  men  who  are  disposed  to  accept  the  Messiah 
and  to  be  saved ;  but  it  means  here  (as  in  all  other 
cases  but  one)  the  good -will  or  the  gracious 
pleasure  of  God  toward  men,  by  which  He  reconciles 
the  world  to  Himself  in  Christ  (2  Cor.  v.  19).  Comp. 
Matt.  xi.  26  (ourois  eyev^ro  evSoKia  ifinpo<Tdev  aov); 
Luke  x.  21  ;  Eph.  i.  5  {Kara.  ti]v  ebSoKtav  rod  deKr]- 
ixaros  ahrov);  Eph.  i.  9;  PhU.  ii.  13  (0  ©eb?  .  .  . 
ivfpywv  .  .  .  vT(p  Trjj  ei'SoKi'ar) ;  2  Thcss.  i.  11.  In 
the  same  sense  the  verb  is  used  Matt.  iii.  17:  "This 
is  My  beloved  Son  in  whom  I  am  well  pleased,  iv  S 
euSnicrirru) ;  xvii.  5.  For  the  unusual  genitive  we 
may  compare  the  analogous  phrases :  a-Kevos  iK\oyris, 
Acts  ix.  15,  and  6   vlh's  Trjs   ayairris  ahrov,  Col.  i.  13. 

I  will  only  add  that  this  angehc  song  is  the  keynote 
of  the  famous  Gloria  in  excehis,  which  was  used  as  a 
morning  hymn  in  the  Greek  Church  as  early  as  the 
second  or  third  century,  and  thence  passed  into  the 
Latin,  Anglican,  and  other  Churches,  as  a  truly  cath- 
olic, classical,  and  undying  form  of  devotion,  sound- 
ing from  age  to  age  and  generation  to  generation. 
Sacred  poetry  was  born  with  Christianity,  and  the 
poetry  of  the  Church  is  the  echo  and  response  to  the 
poetry  and  music  of  angels  in  heaven.  But  the  wor- 
ship of  the  Church  triumphant  in  heaven,  like  this  song 
of  the  angels,  will  consist  only  of  praise  and  thanks- 
giving, without  any  petitions  and  supplications,  since 
aU  wants  will  then  be  supplied  and  all  sin  and  misery 
swallowed  up  in  perfect  holiness  and  blessedness. 
Thus  the  glorious  end  of  Christian  poetry  and  wor- 
ship is  here  anticipated  in  its  beginning  and  fii-st 
manifestation. — P.  S.] 

Vs.  15.  Let  us  now  go. — Not  the  language  of 
doubt,  which  can  scarcely  believe,  but  of  obedience 
desiring  to  receive,  as  soon  as  possible,  assurance 
and  strength,  in  the  way  of  God's  appointmg. 

Vs.  16.  And  found  Mary  and  Joseph,  and 
the  babe.-^Here,  as  usual  in  the  history  of  the  Na- 
tivity, the  name  of  Mary  comes  before  that  of  her 
husband.  Natural  as  it  was  that  they  should  not 
find  the  child  without  His  parents,  yet  this  meeting 
was  specially  adapted  to  give  most  light  to  the  shep- 
herds concerning  the  mysterious  occurrence.  The 
EvangeUst  leaves  it  to  our  imagination  to  conceive 
the  joy  with  which  this  sight  would  fill  the  hearts  of 
the  simple  shepherds,  and  what  strength  the  faith  of 
Mary  and  Joseph  must  have  drawn  from  their  unex- 
pected and  wonderful  visit. 

Vs.  17.  They  made  known  abroad  the  say- 
ing that  was  told  them,  hnyvwpiaa v. — The 
5 1  a.  obliges  us  to  believe  that  they  spoke  to  others 
besides  Joseph  and  Mary  concerning  the  appearmg 
of  the  angels.  Probably  by  daybreak  there  niight 
have  been  many  persons  in  the  neighborhood  of  the 
(^ari/rj.  Though  the  influence  of  the  shepherds  was 
too  little  for  their  words  to  find  much  echo  beyond 
their  innuediate  circle  ;  yet  they  were  the  first  evau- 
geUsts  pro  ttiodulo  suo  among  men. 


40 


THE  GOSPEL  ACCORDING  TO  LUKE. 


Vs.  18.  And  all  that  heard  it  wondered. — 

It  is  a  matter  of  rejoicing,  tliat  tlae  good  news  left  no 
one  who  heard  it  entirely  unmoved.  The  contrast, 
however,  between  these  first  hearers  (ver.  18)  and 
Mary  (ver.  19),  forces  upon  us  the  conclusion,  that 
their  wonder  was  less  deep  and  less  salutary  than 
her  silent  pondering. 

Vs.  19.  But  Mary. — Mary  appears  here,  as 
well  as  in  ch.  i.  29,  and  ii.  51,  richly  adorned  with 
that  incorruptible  ornament  which  an  apostle  de- 
scribes (1  Pet.  iii.  4)  as  the  highest  adorning  of  wo- 
man. Heart,  mind,  and  memory  are  here  all  com- 
bined in  the  service  of  faith. 

Vs.  20.  And  the  shepherds  returned. — 
A  beautiful  example  of  their  pious  fidelity  in  their 
vocation.  Their  extraordinary  experience  does  not 
withdraw  them  from  their  daily  and  ordinary  duties, 
but  enables  them  to  perform  them  with  increased 
gladness  of  heart.  They  probably  fell  asleep,  before 
the  beginning  of  our  Lord's  public  ministry,  with 
the  recollection  of  this  night  in  their  hearts,  and  a 
frame  of  mind  like  that  of  the  aged  Simeon.  Their 
names,  unknown  on  earth,  are  written  in  heaven, 
and  their  experience  is  the  best  example  of  the  first 
beatitude.  Matt.  v.  3.  Undoubtedly,  their  early 
and  simple  testimony  to  the  new-born  Saviour  was 
not  entirely  without  fruit ;  though  they  might  soon 
have  been  convinced  that  such  a  messsage,  brought 
to  them  from  heaven,  was  not  calculated  for  the  ears 
of  every  one,  nor  intended  to  be  proclaimed  upon  the 
house-tops. 


DOCTE.INAI.  AND  ETHICAL. 

1.  Granting,  as  is  reasonable  to  suppose,  that  the 
announcement  of  the  first  angel  produced  a  heaven- 
ly and  extraordinary  frame  of  mind  in  the  shepherds, 
yet  the  ftict  of  the  angels'  song  loses  none  of  its  his- 
toric reality  from  this  admission.  The  first  message 
of  salvation  made  them  capaljle  of  entering  into  the 
rejoicings  of  the  heavenly  world  on  this  unparallel- 
ed occasion.  It  is  easier  to  beheve  that  the  words  /cara 
py]T6u  were  imprinted  on  their  memory,  than  that 
they  could  possibly  forget  them.  Happily,  however, 
there  is  now  no  need  of  mentioning  or  refuting  the 
rationalistic  explanations  of  this  occurrence,  as  they 
have  already  died  a  natural  death.  The  arbitrary 
assumption,  that  the  history  of  the  song  of  angels 
ynust  have  immediately  resounded  through  the  whole 
land,  could  alone  have  emboldened  any  one  to  find, 
with  Meyer,  "  in  the  subsequently  prevailing  igno- 
rance and  non-i'ecognition  of  Jesus  as  the  Messiah," 
a  real  difficulty  against  the  objective  truth  of  this 
whole  occurrence. 

2.  Although  St.  Luke's  declaration  (ch.  i.  3),  that 
he  had  "  perfect  understanding  of  all  things  from  the 
very  first,"  must  be  applied  to  every  part  of  the  his- 
tory of  the  Nativity ;  yet  the  historic  credibihty  of 
the  angels'  song  is  best  demonstrated  when  it  is  con- 
sidered in  connection  with  the  personal  dignity  of 
the  Redeemer.  A  just  estimate  of  the  whole  is  the 
best  preparation  for  appreciating  isolated  facts,  in 
the  history  of  our  Lord's  manifestation  in  the  flesh. 
The  divine  decorum  manifested  in  the  early  history 
win  be  evident  to  those  only,  who  honor  and  under- 
stand the  great  facts  of  Christ's  public  life.  The  super- 
natural occurrences  with  which  the  history  opens,  can 
offend  those  alone  who  forget  the  exalted  nature  of 
its  progress,  and  the  miraculous  splendor  of  its  con- 
clusion.    (For  remarks  on  the  Gloria  in  ezcclsis,  see 


the  Dissert,  theol.  de  hymno  angelico  by  Z.  B.  MuN- 
TENDAM,  Amsterdam,  1849.) 

3.  He  who  acknowledges  in  Jesus  of  Nazareth 
the  Christ,  the  Lord,  the  Son  of  the  living  God,  will 
find  no  difficulty  in  the  miracles  attending  His  en- 
trance into  the  world.  Four  things  are  here  espe- 
cially in  unison  with  the  rank  of  the  King,  and  the 
spiritual  nature  of  His  kingdom  : — Angels  celebrate 
the  birth  of  Jesus  ;  angels  celebrate  the  birth  of  Je- 
sus on  earth  ;  angels  celebrate  the  birtli  of  Jesus  in 
the  quiet  night ;  angels  celebrate  the  birth  of  Jesus 
in  the  presence  of  poor  shepherds.  The  first  denotes 
the  exalted  dignity  of  His  person;  the  second,  the 
purpose  of  His  coming  (Col.  i.  20) ;  the  third,  the 
hidden  nature  of  His  glory  to  the  eye  of  sense ;  the 
fourth,  the  subjects  to  be  admitted  into  His  kingdom. 
There  is  something  so  unspeakably  great  and  glori- 
ous in  this  union  of  earthly  obscurity  with  heavenly 
splendor,  of  angels  with  shepherds,  of  the  form  of  a 
servant  with  the  majesty  of  a  king,  that  the  well- 
known  saying,  "  ce  n'  est  pas  ainsi  qiC  on  invented'' 
can  never  be  better  applied  than  to  the  whole  narra- 
tive. 

[Rousseau,  in  the  famous  Confession  of  the  Sa- 
voyard Vicar  in  his  Emile,  says  against  the  theory  of 
poetic  fiction  that  the  poet  (of  the  gospel  history) 
would  be  greater  than  the  hero  ;  and  Theodore  Par- 
ker, though  himself  addicted  to  this  false  system,  in- 
consistently, yet  truly  and  forcibly  remarks,  that  "  it 
takes  a  Jesus  to  forge  a  Jesus."  This  is  a  strong 
arginnent  against  the  mythical  hypothesis  of  Strauss, 
and  the  legendary  hypothesis  of  Renan.  By  denying 
the  miracle  of  the  historical  Jesus  of  the  gospel,  they 
leave  us  the  greater  miracle  of  the  Jesus  of  fiction. — 
P.  S.] 

4.  It  will  conduce  to  our  due  estimation  of  the 
work  of  redemption,  to  consider  the  point  of  view 
from  which  the  angels  contemplate  it.  These  holy 
spirits,  who  desire  to  look  into  the  depths  of  these 
mysteries  (1  Pet.  i.  12),  who  admire  the  manifold 
wisdom  of  God  in  His  dealings  with  His  church 
(Eph.  iii.  10),  and  rejoice  even  over  one  sinner  that 
repenteth  (Luke  xv.  10),  held  but  one  such  festival 
as  that  they  celebrated  m  the  night  of  the  Nativity. 
It  is  no  marvel,  since  by  the  birth  of  Jesus  sinners 
are  not  only  reconciled  v/ith  God  and  with  each 
other,  but  things  in  heaven  and  on  earth  are  also 
gathered  together  in  one  (Eph.  i.  10).  To  the  ques- 
tion, why  the  Logos  should  receive  fallen  men,  and 
not  fallen  angeis,  they  know  but  one  answer: 
fvSoKia  ! 

5.  The  excellent  way  in  which  the  wonders  of 
the  holy  night  have  been  glorified  by  art,  dcsei'ves 
special  admiration.  We  need  but  call  to  mind  the 
church  hpnn  of  Colius  Sedulius  (about  a.  d.  405) ; 
A  solis  orlus  cardine  ;  the  Q^dd  est  quod  arctum  cir- 
adum  of  Pkudentius  ;  the  Jesu  redemtor  omnium 
of  an  unknown  author  ;  the  Agnoscet  omne  sceculum 
of  FoRTUNATDS,  not  to  rcfcr  to  later  ones.  Among 
painters,  John  Angelicus  da  Fiesole  has  admirably 
represented  the  Annunciation ;  Correggio  the  sugges- 
tive image  of  the  night  of  the  Nativity ;  Raphael 
the  ideal  conception  of  the  Madonna  with  the  holy 
child.  In  the  representation  of  the  entire  holy  fami- 
ly the  Italian  school  is  distinguished  above  all  others. 
[Roman  Catholic  art  glorifies  too  much  the  Madonna 
in  the  Divine  Child  and  reflects  the  doctrinal  error  of 
Mariolatry ;  Protestant  art  glorifies  the  Divine  Son 
above  His  earthly  mother  and  every  other  creature. 
The  perfection  of  art  will  be  the  perfection  of  worship, 
whose  only  proper  object  is  the  triune  God. — P.  S.J 


CHAP.  II.  13-20. 


41 


HOMHiETICAIi  AND  PRACTICAL. 

The  salvation  of  sinners,  the  joy  of  angels. — 
God's  good-will  towards  men,  the  matter  of  His  glori- 
fication in  heaven  and  earth. — What  does  the  angels' 
song  announce  to  men  ?  1.  Bethlehem's  miracle ; 
2.  Jesus'  greatness ;  3.  the  Father's  honor ;  4.  the 
Christian's  calling ;  5.  heaven's  likeness. — The  praise 
of  the  sons  of  God  in  the  first  hour  of  creation  (Job 
xsxviii.  7),  and  in  the  first  hour  of  redemption. — 
The  hymns  of  heaven,  contrasted  with  the  silence  of 
earth. — The  angel,  the  best  instructor  in  true  Christ- 
mas rejoicing. — The  song  of  the  seraphim  of  the  Old 
(Isa.  vi.  1  &.),  and  the  song  of  the  angels  of  the  New 
Covenant. — Every  Christmas  carol  a  distant  eclio  of 
the  angels'  song. — The  song  of  the  angels  on  earth, 
and  the  song  of  the  redeemed  in  heaven  (Rev.  v.  9). 
— Angels  came  into  the  fields,  but  not  to  the  man- 
ger.— Angels  return  to  heaven,  their  Lord  remains 
on  earth. — The  fight  which  disappeared  from  the 
shepherds,  contrasted  with  the  fight  which  continued 
to  shine  before  them. — The  journey  to  the  manger : 
What  must  be,  1.  left  behind,  2.  taken,  and  3.  ex- 
pected on  this  journey. — The  earnest  inquiry  after 
the  incarnate  Redeemer. — Through  faith  to  vision ; 
through  vision  to  higher  faith. — The  first  act  of 
worship  before  the  child  in  the  manger. — The  first 
messengers  of  the  gospel  (vs.  1*7). — The  birth  of 
Christ  in  us :  1.  Its  commencement,  by  wondering 
(vs.  18) ;  2.  its  prepress,  by  pondering  (vs.  19)  ; 
3.  its  end,  thankful  glorifying  of  God  (vs.  20). — The 
testifying  faith  of  the  shepherds  contrasted  with  the 
silent  faith  of  Mary. — The  first  communion  of  saints 
around  the  manger  of  the  Lord,  a  communion  of 
faith,  of  love,  and  of  hope. — Mary's  faith  tried, 
strengthened,  and  crowned  on  the  night  of  the  Na- 
tivity.— Contemplative  faith  at  the  manger  of  the 
Lord. — Tlie  first  pilgrims  to  the  stable  of  Bethle- 
hem: 1.  Their  pilgrim  mind;  2.  their  pilgrim  staff; 
3.  their  pilgi-im  hope  ;  4.  their  pilgrim  joy  ;  5.  their 
pilgrim  thanksgiving. — Tlie  glad  tidings  of  salvation, 
1.  demand,  2.  deserve,  and  3.  reward,  the  strictest 
investigation. — Not  one  indifferent  witness  of  the 
new-born  Saviour. — The  Sabljath  hours  of  the  Chris- 
tian life,  a  preparation  for  renewed  God-glorifymg  ac- 
tivity.— To  glorify  God  in  our  daily  work,  the  best 
thanikoffering  for  the  sight  of  His  grace  in  Christ. 

Starke  : — A'ova  Blbl.  Tub. :  Jesus  honored  in 
heaven,  however  much  He  was  despised  on  eai-th. — 
Majus  : — In  Christ  heaven  and  earth,  God,  men  and 
angels,  are  reconciled. — Blhl.  Wurt. : — As  soon  as 
we  hear  of  Christ,  we  should  run  to  find  Ifim, — We 
should  excite  one  another  to  exercises  of  piety. — We 
must  seek  Christ,  not  according  to  our  own  notions, 
wit,  or  reason,  but  according  to  the  word  of  God. — 
Nova  Bibl.  Tub.: — They  who  wonder  at  the  myste- 


ries of  God,  though  they  believe  not  yet,  are  not  far 
from  faith. — Be  not  a  forgetful  hearer,  but  a  doer  of 
the  word. — Luther  : — It  is  praiseworthy  to  imitate 
the  angelic  virtues  (vers.  13-20). 

Arndt  : — True  celebration  of  Christmas,  after  the 
pattern  of  the  shepherds:  1.  Their  going;  2.  their 
seeing ;  3.  their  spreading  abroad  the  saying ;  4. 
their  leturn  to  their  avocations. 

Heubner  : — A  childlike  disposition  is  not  disturb- 
ed by  the  meanness  of  outward  appearances. — Ver. 
19  :  St.  Luke  here  gives  us  a  hint  of  one  of  his  sources 
of  inibrmation. — What  eftects  should  the  announce- 
ment of  the  birth  of  Jesus  produce  in  us  ?  1.  Desires 
after  Jesus,  a  longing  to  know  Him  by  our  own  expe- 
rience ;  2.  zeal  in  testifying  for  Jesus,  for  the  encour- 
agement of  others  ;,3.  renewed  activity  in  duty,  and 
constant  glorifying  of  God  by  a  holy  walk  and  con- 
versation. 

Kitten  : — The  festival  of  the  Nativity,  a  festival 
for  both  heaven  and  earth:  1.  For  heaven;  for  it 
was,  (a)  prepared  in  heaven,  (6)  suited  for  heaven,  (c) 
celebrated  in  heaven.  2.  For  earth  ;  for  it  is  the  fes- 
tival which  commemorates,  (a)  our  illumination,  (6) 
our  elevation  to  the  rank  of  God's  children,  (c)  our 
transformation  into  heirs  of  glory. 

Florey  : — Our  heart,  the  birth  place  of  the  Lord : 

1.  Hidden  from  the  world  ;  2.  favored  by  the  Lord ; 
3.  blessed  within. 

Herberger  : — Christmas  day,  1.  a  day  of  miracle ; 

2.  a  day  of  honor ;  3.  a  day  of  grace. 

Hofer  ; — In  Christ  we  receive,  1.  the  love  of 
heaven;  2.  the  light  of  heaven;  3.  the  peace  of 
heaven. 

AnLFELD  : — The  shepherds  as  patterns  for  imita- 
tion :  1.  They  seek  the  child  in  the  stable  and  the 
manger ;  2.  they  spread  the  gospel  message  every- 
where ;  3.  they  praise  God  with  thankful  joy. 

Harless  : — The  faith  of  the  shepherds,  true  faith. 

1.  Its  foundation — («)  God's  word,  {b)  God's  deed ; 

2.  its  properties — (tr)  emotion  of  heart,  (6)  activity 
of  life  ;  3.  its  aim — (a)  the  spreadmg  of  the  kingdom 
of  God  upon  earth,  (6)  the  glory  of  God. 

Brandt  : — Joy  in  the  Saviour  is,  1.  the  greatest, 
2.  the  noblest,  3.  the  most  active  joy. 

Kraushold  : — A  true  Christmas  blessing  consists 
in  our  becoming,  1.  more  desirous  of  salvation,  2. 
firmer  in  faith,  3.  more  abundant  in  testimony,  4. 
more  joyful  in  praise. 

Fucns : — The  Christian's  celebration  of  Christ- 
mas :  1.  His  visit  to  his  Saviour  (vss.  15,  16) ;  2. 
his  sojourn  with  his  Saviour  (vss.  18,  19);  3.  his  re- 
turn from  his  Saviour  (vss.  17,  20). 

["  With  mahce  toward  no  one,  with  charity  for 
all."  This  truly  Christian  motto  of  President  Lin- 
coln, in  his  second  inaugm'al  address,  spoken  in  the 
midst  of  a  fearful  civil  war,  March  4,  1865,  is  an 
earthly  echo  of  the  Divine  euSo/cm. — P.  S.] 


42 


THE  GOSPEL  ACCORDING  TO  LUKE. 


THIED    SECTION. 

THE  HISTORY  OF  THE   GROWTH. 

Chapter  II.  21-52. 


A.   ?7ie  Eighth  Day  ;  or,  Submission  to  tlie  Law.     Vs.  21. 
(The  Gospel  for  New  Year's  Day.) 

21  And  when  eiglit  days  were  accomplished  for  the  circimicismg  of  the  child  [for  cir- 

cumcising Him]/  his  name  was  called  JESUS,  which  was  so  named  of  [by]  the  angel 
before  he  was  conceived  in  the  womb. 

[  1  Vs.  21. — The  Received  Test  reads  to  tt  a 1 5 1  o  r ,  the  child,  to  mark  the  chief  person ;  but  tliis  word  is  unnecessary 
in  the  connection  and  not  sustained  by  the  best  authorities  and  critical  editions  which  read  aiiTov .  So  also  Cod.  Sinait. 
The  second  kolC  before  e/cA))0r)  is  simply  redundant,  and  hence  properly  omitted  in  the  E.  V.— P.  S.] 


EXEGETICAIi  ASD  CRITICAL. 

Vs.  21.  The  circumcising. — See  the  Exegetical 
Notes  on  ch.  i.  59. 

[Alford  : — "  The  Lord  was  made  like  unto  His 
brethren  (Hebr.  ii.  lY ;  iv.  15)  in  all  weakness  and 
bodily  infirmity,  from  which  legal  micleaunesses  arose. 
The  body  which  He  took  on  Him,  though  not  a  body 
of  sin,  was  mortal,  subject  to  the  consequence  of  sin, 
— in  the  likeness  of  sinful  flesh ;  but  incorruptible 
by  the  indweUing  of  the  Godhead  (1  Pet.  iii.  18).  In 
the  fulfilment  therefore  of  His  great  work  of  redemp- 
tion He  became  subject  to  legal  rites  and  purifica- 
tions— not  that  they  were  absolutely  necessary  for 
Him,  but  were  included  in  those  things  which  were 
■KpiiTovTa  for  Him  in  His  humiUation  and  '  making 
perfect ' :  and  in  His  lifting  up  of  that  human  nature, 
for  which  all  these  things  were  absolutely  ne<;essary 
(Gen.  xvii.  14),  into  the  Godhead." — Bengel  remarks 
on  Trpb  T  0  V,  anteqiiam  :  ^^  Exquisite  hie  denotatur 
beneplacitum  Patris  in  Christo,  atque  innuitur  simul, 
nunc  infantem  circumcisione  p(r  se  non  eguisse. 
Conf.  Gal.  1.  15."— P.  S.] 

Jesus,  'Irj(Toi/.s. — Hebr.  S^lliin^^  or  contract- 
ed, ^'ll5'[; , — Jehovah  auxilium.  It  appears  from  Col. 
iv.  11,  aud  Matt,  xsvii.  16,  17,  where  the  correct 
reading  is  Jesus  Barabbas,  that  the  name  was  not  an 
usual  one  at  this  time.  For  mystical  dcrivatious  of 
the  name  see  Wolf  and  others. 

Which  (name)  was  so  named  (or  :  the  name 
given  by  the  angel). — The  naming  of  our  Lord 
was  not  less  an  act  of  faith  in  obedience  to  the  di- 
vine command,  than  the  naming  of  the  Baptist  (ch. 
i.  63).  In  this  instance,  the  direction  was  not  given 
to  Joseph  alone  (Matt.  i.  21),  but  also  to  Mary  (Luke 
i.  31). 

DOCTKIXAL  AKD  ETHICAL. 

1.  It  is  remarkable  that  Luke  relates  the  circum- 
cision of  the  Baptist  in  a  far  more  detailed  and  cir- 
cumstantial manner  than  that  of  the  Messiah.  This 
is  surely  no  proof  that  the  two  narratives  were  tie- 
rived  from  entirely  different  sources  (Schleiermachcr) ; 
while  tliis  very  brevity  and  simplicity  oiler  a  fresh  to- 
ken of  the  truth  of  the  history.  A  mere  inventor 
would  never  have  omitted  enhancing  the  occurrences 
of  the  eiglith  and  fortietli  days,  by  appearances  of 
angels.     The  detailed  account  of  the  circumcision  of 


John,  contrasted  with  the  brevity  with  which  that  of 
Jesus  is  narrated,  is  the  more  striking,  when  we  con- 
sider that  the  first  stands  cntii'ely  upon  Old  Testa- 
ment ground  ;  while  the  Mosaic  law,  and  the  rite  of 
circumcision  itself,  were  about  to  be  done  away  with 
by  the  second  (Lange.) 

2.  In  a  certain  point  of  view,  circumcision  had 
not  the  same  meaning  for  the  child  Jesus,  as  it  bore 
for  every  other  son  of  Abraham.  The  spotless  puri- 
ty of  His  body  needed  no  syinbol  of  the  putting  off 
of  the  sinful  Adam  ;  and  even'Tvithout  irepiTouii,  He 
would  doubtless,  in  the  eye  of  Heaven,  have  been 
sanctified  and  hallowed  in  a  peculiar  sense  of  the 
word.  But  the  King  of  the  Jews  could  not,  and 
would  not,  omit  the  token  that  He  belonged,  accord- 
ing to  the  flesh,  to  that  elect  people ;  and  when  the 
Son  of  God  appeared  in  the  likeness  of  sinful  flesh, 
He  chose  also  to  receive  the  emblem  of  purification 
from  sin,  that  He  might  be  in  all  things  like  unto 
His  brethren,  sin  only  excepted.  The  principle, 
afterward  so  prominently  laid  down  by  our  Lord  at 
His  baptism,  also  appUes  in  this  instance,  Matt.  iii. 
15.  It  shows  a  deep  insight  into  the  nature  and 
reality  of  His  incarnation,  that  the  motlier  of  our 
Lord  never  thinks  of  withdrawing  either  Him  or  her- 
self from  the  duties  of  the  eighth  or  of  the  fortieth 
day. 

3.  He  who  was  in  ywaiKus  yevo/xet'OT,  came  also 
at  the  appointed  time  viro  y6fj.ov  by  circumcision. 
His  reception  of  this  rite  is  an  incident  in  the  his- 
tory of  the  self-humiliation  of  Him  who,  being  orig- 
inally in  the  form  {i.i.opcpv)  of  God,  took  upon  Him 
the  form  of  a  servant.  By  it  He  became  symboli- 
cally bound  to  perform  that  will  of  the  Father,  for 
whose  fulfilment  He  had  come  into  the  world.  01s- 
hausen  well  remarks,  that  "  the  haimony  of  the  divine 
plan  of  salvation  required  His  submission  to  even 
this  form  of  human  development,  according  to  which 
He  was  received  as  a  member  of  the  theocracy  of  the 
Old  Testament,  by  means  of  the  same  sacred  treat- 
ment which  brought  all  His  brethren  within  the 
bonds  of  the  covenant,  in  order  that  He  might,  after 
attaining  to  the  perfectly  developed  consciousness  of 
His  higher  existence,  elevate  to  the  higher  degrees 
of  His  own  life,  that  connnunity  to  which  He  was 
united  by  so  nuiny  various  tics." 

4.  Now  that  Christ  is  circumcised,  the  law  is  iu 
this  respect  also  both  fulfilled  and  repealed.  Bap- 
tism takes  the  place  of  circumcision  (Col.  ii.  10-12), 
as  the  form  of  admission  into  the  new  covenant ;  and 


CHAP.  II.  22-40. 


43 


Paul  rightly  opposes  the  judaizing  zeal  for  tlie  re-in- 
troductiou  of  circumcision,  as  a  virtual  denial  of 
Christian  principle. 

5.  The  most  important  fact  of  the  eighth  day,  is, 
after  all,  the  naming  of  the  Saviour.  What  name 
was  ever  given  which  promised  more,  and  which  less 
disappointed  the  expectations  excited,  than  this? 
Comp.  Acts  iv.  12. 


HOMILETICAIi  AND  PEACTICAL. 

Jesus  made  under  the  law,  that  He  might  redeem 
us  from  the  law. — Jesus  both  humbled  and  ex- 
alted, on  the  eighth  day. — The  circumcision  of  the 
flesh,  and  the  circumcision  of  the  heart,  Kom.  ii. 
28,  29. — Circumcision  and  baptism. — The  first  fruits 
of  the  blood  of  Christ,  a  sacrifice  of  obedience. — 
The  name  Jesus  is,  1.  a  name  given  by  God ;  2.  a 
name  whereby  we  must  be  saved  ;  3.  the  only  name 
under  heaven  given  for  this  purpose. — The  solemn 
manner  in  which  circumcision  was  instituted  (Gen. 
xvii.),  contrasted  with  the  silent  and  almost  unper- 
ceptible  manner  in  which  it  disappeared,  Heb.  viii. 
13. — The  harmony  between  the  name  and  work  of 
Jesus. — The  name  Jesus  :  1.  The  dignity  with  which 
the  Lord  is  invested;  2.  the  work  which  He  per- 
forms ;  3.  the  homage  He  receives,  as  bearing  this 
name. — Joseph  and  Mary,  patterns  of  the  unques- 
tioning obedience  of  faith. — The  name  of  Jesus,  and 
our  name. — New  Year's  day,  the  Lord's  name-day :  1. 
The  knowledge  of  the  name  of  Jesus,  the  best  New 
Year's  blessing ;  2.  the  faithful  confession  of  this 
name,  the  chief  New  Year's  duty. — The  New  Year 
considered  in  the  light  of  the  name  of  Jesus,  the 
name  of  Jesus  in  the  fight  of  the  New  Year. — Our 


earthly  destination  also,  is  appointed  by  God  before 
our  birth. 

Starke  : — Christ  was  esteemed  unclean,  accord- 
ing to  the  law,  that,  by  His  satisfaction.  He  might 
take  away  our  uncleanness. 

Palmer  : — The  name  of  Jesus  in  the  mouth  of 
His  believing  people  who  are  in  the  world :  1 .  All 
that  we  beUeve  and  confess  in  the  world  is  summed 
up  in  this  one  name ;  2.  what  we  do  for  the  world, 
we  do  in  the  name  of  Jesus  ;  3.  what  we  shall  take 
out  of  the  world  is  this  name  alone ;  (or,  more 
shortly,  the  name  of  Jesus,  with  respect  to  the  faith, 
the  works,  and  the  hope  of  the  Christian). 

Rautenberg  : — The  name  of  Jesus,  our  light  in 
the  darkness  of  the  New  Year's  morning :  1.  The 
light  of  grace  for  the  darkness  of  our  conscience  ;  2. 
the  light  of  power  for  the  darkness  of  our  life. — This 
name  on  New  Year's  day,  1.  throws  the  right  light 
on  our  reminiscences ;  2.  gives  the  right  weight  to 
our  resolutions ;  3.  and  provides  the  anclior  of  true 
confidence  for  our  hopes. 

Spritzler  : — We  must  begin  with  Jesus  Christ, 
the  true  "  beginning." — Through  Him  we  have,  1. 
new  life  ;  2.  new  hopes  ;  3.  new  righteousness  ;  4. 
new  peace. 

V.  Gerlach  : — The  New  Year,  a  year  of  sal- 
vation. 

Stier  : — The  right  way  of  beginning  the  New 
Year :  1.  Not  in  our  own  name  ;  2.  not  only  in  the 
name  of  God  alone,  but  in  the  name  of  the  Lord  Jesus. 

Heubner  : — The  Christian  resolution  to  lead  a 
new  life  in  the  New  Year  :  1.  What  this  resolution 
requires — circumcision  of  the  heart  and  fulfilment  of 
duties ;  2.  what  gives  it  strength — the  name  of 
Jesus ;  3.  what  promises  its  accompUshment — the 
protection  of  Providence  (vs.  21). 


B.   The  Fortieth  Day  ;  o?',  the  Redemption  from  the  Temple  Service.     Ch.  II.  22-40. 

22  And  when  the  days  of  her  [tlieir]  '  purification,  according  to  the  law  of  Moses,  were 
accomphshed  [completed],  they  brought  Him  to  Jerusalem,  to  present  Him  to  the  Lord  ; 

23  (As  it  is  written  in  the  law  of  the  Lord  [Ex.  xiii.  2],  Every  male  that  openeth  the  womb 

24  shall  be  called  holy  to  the  Lord) ;  And  to  offer  a  sacrifice,  according  to  that  which  is 
said  in  the  law  of  the  Lord  [Lev.  xli.  8],  A  pair  of  turtle-doves,  or  two  young  pigeons. 

25  And,  behold,  there  was  a  man  in  Jerusalem,  whose  name  loas  Simeon;  and  the 
same  man  was  just  and  devout,  waiting  for  the  consolation  of  Israel :  and  the  Holy 

26  Ghost  was  upon  him.     And  it  was  revealed  unto  him  by  the  Holy  Ghost,  that  he 
should  not  see  death,  before  he  had  seen  the  Lord's  Christ  [the  Christ  of  the  Lord],. 

27  And  he  came  by  the  Spirit  unto  the  temple :  and  when  the  parents  brouglit  in  the  cliild 

28  Jesus,  to  do  for  Him  after  the  custom  of  the  law,  Then  took  he  [he  took]  Him  up  in  his 
arms,  and  blessed  God,  and  said, 

29  Lord,  now  lettest  Thou  Thy  servant  depart  in  peace,  according  to  Thy  word : 

30,  31   For  mine  eyes  have  seen  Thy  salvation,  Which  Thou  hast  prepared  before  the  face 
of  all  people  [all  the  nations,  ttuitcov  tSv  Aawv]  ; 

32  A  light  to  lighten  [for  a  revelation  to,  ets  a-n-oKaXvipu'l  the  Gentiles,  and  the  glory 
of  Thy  people  Israel. 

33  And  Joseph  [His  father,  6  Trar^/)  avrov]  and  His  mother^  marvelled  at  those  things 

34  wliich  were  spoken  of  Him.     And  Simeon  blessed  them,  and  said  unto  Mary  His  mother, 

Behold,  this  child  [oStos]  is  set  [appointed]  for  the  fall  and  rising  again  of  many  in 
Israel ;  and  for  a  sign  which  shall  be  spoken  against ; 


44 


THE   GOSPEL  ACCORDING  TO   LUKE. 


35  (Yea,  [And]  a  sword  shall  pierce  through  thy  [thine]  own  soul  also), 
That  the  thoughts  of  many  hearts  may  be  revealed. 

36  And  there  was  one  Anna,  a  prophetess,  the  [a]  daughter  of  Phanuel,  of  the  tribe 
of  Aser  [Asher]  :  she  was  of  a  great  age  [of  great  age],  and  had  lived  with  an  [a]  lius- 

37  band  seven  years  from  her  virginity;  And  she  tvas  a  widow  of  about  [till]^  fourscore 
and  four  years,  which  [who]  departed  not  from  the  temple,  but  served  God  [serving] 

38  with  fastings  and  prayers  night  and  day.  And  she,^  coming  in  that  instant  [at  that 
very  hour,  avrfi  ttj  wpa],  gave  thanks  likewise  unto  the  Lord  [God],^  and  spake  of  Him 
to  all  them  that  looked  for  redemption  in*  Jerusalem. 

39  And  when  they  had  performed  all  things  according  to  the  law  of  the  Lord,  they 
returned  into  Galilee,  to  their  own  city  Nazareth. 

40  And  the  child  grew,  and  waxed  strong''  in  spirit,  [being]  filled  with  wisdom;  and 
the  grace  of  God  was  upon  him. 

['  Vs.  22. — Avriav  is  better  authenticated  (also  by  Cod.  Sinait.)  than  airov,  and  still  better  than  awT^j,  and  refers  to  • 
Mary  and  Joseph  (not  the  child,  nor  the  Jews),  comp.  the  followina:  avriyayov  avrov.  In  this  instance  the  ti-anslators  of 
Kinp;  James  followed  the  Complutensian  reading  avTi)?,  which  is  aimost  without  authority  and  a  manifest  correction  from 
the  misapprehension  of  a  transcriber  who  thought  that  auroO  or  avTwv  would  imply  the  impurity  of  Christ.  Wiclif  and  the 
Genevan  I5ible  have  Maries  purificalion,  the  Eheims  Test,  her  purification,  but  Tyndale  and  Cranmer  correctly  their  puri- 
fication. 

-  Vs.  33. — The  original  reading,  which  is_ sustained  by  Codd.  Sinait.,  B.,  D.,  L.,  Origen,  Vulgate  (paler  ejus  el  mater), 
etc.,  was  no  doubt :  oTraTijp  airTou  /cai  ^7  nijTrjp  (Cod.  Sinait.  adds  a  second  aOroC),  and  is  adopted  in  the  text  of 
Tisohendorf,  Alford,  and  lYegelles  (not  of  Lachmann).  The  substitution  of  'luKT-q^,  for  jraTJjp  ai-rou  is  easily  explained 
from  ])rejudice.    The  word  is,  of  course,  not  to  be  taken  in  the  physical,  but  in  the  legal  and  popular  sense. 

^  Vs.  37.— The  usual  reading  is  u?,  which  is  very  usual  in  'connection  with  numbers ;  but  Lachmann,  Tischendorf, 
Alford,^ and  Tregelles  read  ew  s ,  till,  according  to  Codd.  Sinait.,  B.,  L.,  Vulgate  (usque  ad),  etc. 

■*  Vs.  38. — AvTT)  is  wanting  in  the  best  authorities  and  modern  critical  editions,  and  could  easily  be  inserted  from  vs. 

5  Vs.  38.— T  (3  0  e  (3  is  the  true  reading  (sustained  also  by  Cod.  Sinait.),  and  now  generally  adopted  instead  of  the  lect. 
rec.  Tu>  Kvpiw. 

«  Vs.  38.— 'E  V  is  wanting  in  Codd.  Sinait.,  Vat.,  etc.,  and  dropped  by  Lachmann,  Tischendorf,  Tregelles.  Alford  puts 
it  in  brackets.  In  this  case  'lepovcaAij/x  must  be  taken  as  the  genitive ;  for  the  redemption  of  Israel.  But  Meyer  defends 
the  iv,  and  explains  its  omission  from  vs.  25. 

'  Vs.  40. — IIi/euftaTt  seems  to  have  been  inserted  irom  ch.  i.  80,  and  is  excluded  from  the  text  by  Lachmann,  Tisch- 
endorf, Alford,  Ti-egelles,  on  the  best  ancient  authorities.  Cod.  Sinait.  is  likewise  against  it.  Dr.  van  Oosterzee  omits  it 
in  Ms  German  Version.— P.  S.] 

voce.*  The  very  maimer  in  which  Luke  mentions 
him,  as  &vdp'j}-n-os  iv  'lepova:,  while  he  speaks  with 
so  much  more  of  detail  concerning  Anna,  supports 
the  conjecture  that,  though  acknowledged  by  God, 
he  was  not  famous  among  his  fellow-men.  H«  may 
have  been,  however,  one  of  the  leading  men  of  his 
country,  and  was  probably  aged,  while  he  must  cer- 
tainly he  numbered  among  those  who  waited  for  the 
redemption  of  Israel,  vss.  25,  38.  A  later  tratlition, 
descril)ing  him  as  blind,  but  receiving  his  sight  on 
the  approach  of  the  child  Jesus,  suitable  as  its  alle- 
gorical sense  may  be,  is  without  historical  foundation. 

Vs.  26.  Revealed  unto  him  by  the  Holy 
Spirit. — By  an  inward  revelation,  which  it  would  be 
as  impossible  to  describe  as  presumptuous  to  doubt. 
We  prefer  supposing  an  infallible  consciousness, 
wrought  by  God,  that  his  prayer  in  this  respect  was 
certainly  heard,  to  imagining  the  intervention  of  some 
wonderful  dream.  If  the  spirit  of  prophecy  had  de- 
parted from  Israel  since  the  time  of  Malachi,  accord- 
ing to  the  opinion  of  the  Jews,  the  return  of  this 
Sjiirit  might  be  looked  upon  as  one  of  the  tokens  of 
Messiah's  advent. 

Vs.  26.  See  death. — Or,  as  it  is  elsewhere  ex- 
pressed, tasie  death,  Matt.  xvi.  28  ;  Heb.  ii.  9.  It 
means,  not  merely  falling  asleep,  but  the  experience 
of  death  as  death,  v/ith  its  terrible  accompaniments. 
That  he  should  depart  immediately,  or  soon  after 
seeing  Christ,  was  not  indeed  revealed  to  him  in  so 
many  words,  but  might  naturally  be  expected  by 


EXEGETICAL  AIS^D  CRITICAL. 

Vs.  22.   Their  (not  her)  purification The 

law  of  Moses  declared,  that  the  mother  was  unclean 
seven  days  after  the  birth  of  a  son  (fourteen  days 
after  the  birth  of  a  daughter),  and  must  remain  sepa- 
rate for  thirty-three  days  from  this  period.  These 
forty  days  are  together  denoted  the  days  of  the 
Kadapirr/nos.  If  several  persons  are  spoken  of  (a  u- 
rwi/,  tJieir),  we  must  not  refer  it  to  the  Jews  in 
general,  nor  to  the  mother  and  the  child  (for  the  Mo- 
saic precept.  Lev.  xii.  4-6,  had  regard  only  to  the 
mother,  not  the  child),  but  to  the  mother  and  the 
father.  Joseph  was  not  obliged  to  be  present  in  the 
temple,  yet  he  might  take  part  in  the  solemnity  of 
purification,  as  it  was  his  part  to  present  the  first- 
born to  the  Lord.  It  appears  from  the  reference  to 
Lev.  xii.  8,  that  Mary  brought  the  offering  of  the 
poor. 

Vs.  24.  In  the  law  of  the  Lord. — According 
to  Exod.  xiii.  2,  all  the  first-born  were  dedicated  to 
God.  In  remembrance  of  the  deliverance  from  Egypt, 
when  the  destroying  angel  spared  the  first-born  of 
the  Israelites,  it  was  ordered,  that  the  eldest  son  of 
every  family  should  be  considered  as  God's  special 
property,  and  be  redeemed  from  the  service  of  the 
sanctuary  by  the  ])ayment  of  five  shekels  (Num.  xviii. 
16).  The  tribe  of  Levi  afterward  took  the  ])lace  of 
the  first-born  thus  dedicated  and  redeemed.  The 
fact  that  Mary  was  imable  to  bring  a  lamb  and  a  tur- 
tle-dove [Lev.  xii.  6],  as  she  would  undoubtedly  de- 
sire to  do,  is  a  fresii  proof  of  the  truth  of  the  apos- 
tolic word,  2  Cor.  viii.  Vt. 

Vs.  25.  Simeon. — The  principal  traditions  con- 
cerning this  aged  saint  are  to  be  found  hi  Winer  in 


*  [According  to  some,  Simeon  was  the  son  of  the  famous 
Eabbi  llillcl,  and  father  of  Gamaliel,  the  teacher  of  St.  Paul 
(Acts  V.  34).  The  Rabbis  say  :  "  The  birth  of  Jesus  of  Naza- 
reth was  in  the  days  of  R.  Simeon,  son  of  Hillel."  But  this 
is,  of  course,  a  mere  conjecture,  without  inherent  probabili- 
ty.-P.  S.] 


CHAP.  n.  22-40. 


45 


him.  Lange  beautifully  remarks  :  "  Simeon  is  in  the 
noblest  sense  the  eternal  Jew  of  the  Old  Covenant 
who  cannot  die  before  he  has  seen  the  promised  Mes- 
siah. He  was  permitted  to  flill  asleep  in  the  peace  of 
his  Lord  before  His  crucifixion." 

Vs.  27.  And  he  came  by  the  Spirit. — ^Perhaps 
he  was  accustomed,  like  Amia,  to  go  daily  into  the 
temple ;  at  all  events,  he  now  felt  an  irresistible  im- 
pulse from  God  to  enter  it.  It  is  possible  that  he 
might  have  heard  the  narration  of  the  shepherds  of 
Bethlehem  ;  but  such  a  supposition  is  not  necessary 
for  the  understanding  of  the  gospel  account. 

Vs.  29.  Now  lettest  Thou,  etc. — Simeon's  song 
of  praise  is  genuinely  Israehtish,  not  exclusively 
Jewish.  Compared  with  the  hymns  of  Zachariah 
and  Mary,  it  is  more  pecuUarly  characterized  by  its 
psychological  truth  than  even  by  its  cesthetic  beauty. 
The  internal  variety  and  harmony  of  these  three  com- 
positions is  a  proof  of  the  credibility  of  the  early 
chapters  of  Luke  which  must  not  be  overlooked. 

According  to  Thy  word. — A  retrospect  of  the 
previous  revelation. 

Vs.  30.  Thy  salvation. — His  mind  fastens  on 
the  thing,  not  the  person ;  and  he  sees  the  world's 
salvation,  while  beholding  the  form  of  a  helpless  child. 

Vs.  '61.  Before  the  face  of  aU  nations  {irdv- 
raiv  Tcov  A  a  0)1'). — The  true  union  of  the  particular 
and  universal  points  of  view.  Salvation  goes  out 
from  Israel  to  all  people  without  distinction,  Ln  order 
to  return  to  Israel  again.  The  Sun  of  Kighteousness 
makes  the  same  circuit  as  the  natural  sun,  Eccles.  i.  5. 

Vs.  32.  A  light  for  a  revelation  to  (to  light- 
en) the  Gentiles,  eis  aTroicd\v\pii'  edt'cic . — 
The  ica.\vfi/ji.a  is  now  taken  away  from  the  eyes  of  all 
nations,  that  they  may  see  the  Christ,  the  Light  of  the 
world. — And  the  glory. — Not  a  declaration  that 
glory  is  the  end  proposed,  but  used  as  apposition  to 
ffu-'Tvi)ioy,  vs.  30.  The  highest  glory  of  Israel  con- 
sists in  the  salvation  of  Messiah. 

Vs.  33.  And  His  father  and  mother  marvel- 
led.— Not  because  they  learned  from  the  song  of 
Simeon  anything  that  they  had  not  heard  of  before, 
but  they  were  struck  and  charmed  by  the  new  aspect 
under  which  this  salvation  was  presented.  Simeon 
sees  fit  to  moderate  their  transports,  by  alluding  to 
the  approaching  sufferings  which  must  precede  the 
glory.  His  words,  however,  contained  nothing  new 
or  strange.  The  prophets  had  already  announced, 
that  the  Servant  of  the  Lord  would  undergo  suffer- 
ings and  persecution  ;  and  even  the  apparent  poverty 
of  the  mother  and  of  the  holy  child  could  not  but 
convince  the  pious  man,  who  well  knew  the  carnal 
expectations  of  his  fellow-countrymen,  that  a  Messiah 
born  in  so  lowly  a  condition  could  not  fail  to  encoun- 
ter the  opposition  of  the  nation.  With  regard  to  the 
^OjU<pai'a  (vs.  35),  it  did  not  pierce  Mary's  soul  for 
the  first  time,  but  only  for  the  last  time,  and  the  most 
deeply,  on  Golgotha. 

His  father. — [Our  Saviour  never  speaks  of 
Joseph  as  His  father,  see  vs.  49 ;  but  he  was  His 
father  in  a  lec/al  sense  and  in  the  eyes  of  the  people, 
and,  as  Alford  observes  in  loc,  in  the  simphcity  of  a 
historical  narrative  we  may  read  6  irar7]p  avrov  and 
ot  70^615,  without  any  danger  of  forgetting  the  mo- 
mentous fact  of  the  supernatural  conception. — P.  S.] 

Vs  34.  Set  for  [)c e  IT  a i  e  I  s,  is  appointed  forj 
the  fall. — Comp.  Isa.  viii.  14  ;  Rom.  is.  33.  This 
divine  setting  or  appointing  is  always  to  be  considered 
as  caused  by  their  own  fault,  in  those  who  fall,  by 
wilfully  continuing  in  unbelief  and  impenitence. 
Mary  had  already  expressed  the  same  truth,  in  a  more 


general  form,  ch.  i.  52,  53  ;  while  the  Lord  Himself 
still  further  develops  it,  John  ix.  39,  41 ;  Matt.  xxi. 
44.  We  have  here  the  first  hint,  given  in  New  Tes- 
tament times,  of  the  opposition  which  the  kmgdom 
of  Messiah  would  experience  from  unbelief.  The 
angels  had  only  announced  great  joy :  it  was  given 
to  the  man  of  God,  who  saw  heaven  opened  before 
his  death,  to  go  a  step  farther. 

[And  for  a  sign  which  shall  be  spoken 
against,  (rrj fie'i ov  avr iKey 6 fjuvov ,  signum,  cui 
contradicitur. — Bengel  :  "  Insigne  oxymoron.  Signa  - 
alias  tollunt  contradictionem  :  hoc  erit  objectum  con- 
tradicfionis,  quanquam  per  se  signum  est  evidens  Jidei 
(Is.  Iv.  13,  Sept.);  nam  eo  ipso.,  quia  lux  est,  illustris 
et  insignis  est.  Magnum  erit  spectaculum.''''  The  ful- 
filment of  this  prophecy  culminated  in  the  crucifixion. 
—P.  S.] 

[Vs.  35.  And  a  sword  shall  pierce,  etc. — This 
sentence  is  coordinate  to  the  preceding  one,  and 
hence  should  not  be  inclosed  m  parenthesis,  as  in  the 
E.  V.  The  grief  of  Mary  corresponds  to  the  rejec- 
tion and  suffering  of  Christ.  The  sword  that  shall 
pierce  the  ^vx'h  of  Mary,  must  be  referred  to  her 
sympathizing  motherly  anguish  at  beholding  the  op- 
position of  the  world  to  her  Son,  and  especially  His 
passion  and  crucifixion.  It  is  a  prophecy  of  the 
mater  dolorosa  apud  crucem  lacrymosa,  who  repre- 
sents the  church  of  all  ages  in  the  contemplation  of 
the  cross. — I  cannot  agree  with  Alford,  who  refers 
the  pofxcpaia  to  the  sharp  pangs  of  sorrow  for  her 
sin  and  the  struggle  of  repentance  ;  referring  to  Acts 
ii.  37.  This  would  require  -KVivfxa  or  Kaphiav  rather 
than  \f/uxvf,  and  is  hardly  consistent  with  the  char- 
acter of  Mary.  She  was  probably  one  of  those  rare 
favorites  of  Divine  grace  who  never  forsake  their 
"  first  love,"  who  are  always  progressing  in  goodness, 
and  from  their  infancy  silently  and  steadily  grow 
in  holiness,  without  passing  through  a  violent  change, 
or  being  able  to  mark  the  time  and  place  of  their 
conversion.  Such  were  St.  John,  Zinzendorf,  Mary 
of  Bethany  and  other  female  saints. — P.  S.] 

Vs.  35.  That  the  thoughts  of  many  hearts 
may  be  revealed. — The  thoughts  of  Mary,  who 
now  as  before  (ver.  19)  ponders  and  is  silent,  and  the 
thoughts  of  all  who,  whether  for  their  fall  or  rising 
again,  should  come  in  contact  with  her  Son.  Lasting 
neutrality  with  resj)ect  to  the  Lord  is  impossible ;  he 
that  is  not  for  Him  is  against  Him  ;  comp.  Luke  xi. 
23.  His  appearing  brings  to  light  the  latent  good 
and  evil,  as  the  same  sun  which  dissipates  the  clouds 
that  obscure  the  sky,  also  draws  up  the  mists  and 
vapor  of  earth. 

Vs.  36.  A  daughter  of  Phanuel. — It  is  re- 
markable that  the  name  of  Anna's  father  should  be 
mentioned,  and  not  that  of  her  husband.  Perhaps 
he  also  was  known  as  one  who  waited  for  the  conso- 
lation of  Israel.  The  pious  words  of  Anna,  ver.  38, 
cannot  be  the  only  I'cason  of  her  being  called  a 
prophetess;  such  an  appellation  must  have  been 
caused  by  some  earUer  and  frequent  utterances,  dic- 
tated by  the  Spirit  of  prophecy,  by  reason  of  which 
she  ranks  among  the  hst  of  holy  women  who,  both  in 
earlier  and  later  times,  were  chosen  instruments  of 
the  Holy  Ghost.  Eighty-four  years  (fourscore  and 
four)  is  mentioned  as  the  sum  of  her  whole  life,  not 
of  that  portion  of  it  which  had  elapsed  since  the 
death  of  her  husband.  It  is  specially  mentioned,  to 
show  also  that,  though  she  had  passed  but  few  years 
in  the  married  state,  she  had  reached  this  advanced 
age  as  a  widow  ;  a  fact  redounding  to  her  honor  in  a 
moral  sense,  and  ranking  her  among  the  compara- 


46 


THE  GOSPEL  ACCORDING  TO  LUKE. 


lively  small  number  of  "  widows  indeed,"  whom  St. 
Paul  especially  commends,  1  Tim.  v.  3,  5.  That  her 
piety  was  of  an  entirely  Old  Testament  character, 
gives  no  support  to  the  opinion  of  certain  Roman 
Cathohc  theologians,  e.  g.  Sepp,-  Leben  Jesu,  ii.  p.  54, 
that  Mary  was  brought  up  under  her  guidance  iu  the 
house  of  the  Lord. 

Vs.  38.  Likewise  gave  thanks,  avBooixoKo- 
yetTo,  vicisshn  laudabat,  Ps.  Ixxis.  13. — She  took 
up  the  theme  of  praise  which  had  just  fallen  from  the 
aged  Simeon.  We  beUeve,  with  Tischendorf,  that 
the  correct  reading  here  is  t aJ  ®€^;  but  even  if  we 
read  tcS  Kvpiw,  with  the  Textus  Receptus,  we  still 
have  to  apply  it  to  the  Jehovah  of  Israel.  It  is  no 
acknowledgment  of  the  new-born  Christ,  but  a  doxol- 
ogy  to  the  Father  who  sent  Him,  that  is  here  spoken 
of;  while  the  words  immediately  following,  and 
spake  of  Him,  evidently  allude  to  the  child  of  Mary, 
whose  name  needs  not  to  be  repeated  here,  as  He 
plays  the  chief  part  in  the  whole  history. 

Vs.  38.  That  looked  for  redemption  in  Je- 
rusalem.— There  were  then  a  certain  number  of 
pious  persons  dwelling  in  the  capital,  who  lived  in 
and  upon  the  hope  of  salvation  through  the  Messiah, 
and  among  whom  the  report  of  His  birth  was  soon 
spread.  Who  knows  how  soon  this  report  might  not 
have  spread  also  throughout  the  whole  country 
through  their  means,  had  not  the  secret  departure  of 
the  holy  family  to  Egypt  and  Nazareth  caused  every 
trace  of  them  to  disappear  from  the  eyes  of  this  Uttle 
band  at  Jerusalem '?  Perhaps,  too,  it  was  chiefly  com- 
posed of  the  aged,  the  poor,  and  the  lowly,  whose  in- 
fluence would  certainly  not  be  very  extensive.  The 
new-born  Saviour,  now  recognized,  through  the  testi- 
mony of  Simeon  and  Anna,  by  the  noblest  in  Israel,  was 
soon  to  receive  the  homage  of  the  Gentile  world  also, 
through  the  arrival  of  the  wise  men  from  the  east. 

Vs.  39.  And  when  they  had  performed  all 
tilings — they  returned  into  Galilee,  to  their 
own  city  Nazareth. — The  question  naturally  oc- 
curs here,  whether  the  visit  of  the  wise  men,  and  the 
subsequent  flight  into  Egypt,  took  place  before  or 
after  the  fortieth  day.  Although  the  former  is  by 
no  means  impossible  (.see  Lange,  Leben  Jesu  ii.,  p. 
110),  we  think  the  latter  conjecture  preferable.  The 
narrative  of  Luke  (ch.  ii.  22-24),  at  least,  gives  us  the 
impression,  that  the  presentation  in  the  temple  took 
place  at  the  customary  time ;  and  we  should  there- 
fore find  some  difficulty  in  inserting  the  matter  con- 
tained in  Matt.  ii.  between  the  eighth  and  fortieth 
days.  As  long  as  Mary  had  not  brought  her  ottering 
of  purification,  she  was  obliged  to  remain  at  home, 
as  unclean  ;  and  if  Joseph,  on  his  return  from  Egypt, 
as  we  find  from  Matt.  ii.  22,  23,  was  obliged  to  settle 
at  Nazareth,  instead  of  Bethlehem,  from  fear  of  Ar- 
chelaus,  it  was  not  likely  that  he  would  then  have 
ventured  to  go  to  Jerusalem,  and  even  into  the  tem- 
ple. We  need  not  necessarily  conclude,  from  Matt, 
ii.  1,  that  the  event  there  mentioned  took  place  in 
the  days  immediately  foUowing  the  birth  of  Jesus ; 
nor  can  Luke  ii.  39  be  considered  a  complete  account 
of  the  whole  occurrence.  This  would  have  required 
the  return  to  Bethlehem,  and  its  sad  results,  to  be 
mentioned  before  the  settlement  at  Nazareth.  The 
passage  is  rather  a  concluding  paragraph,  wherewith 
the  Evangelist  closes  his  account  of  the  early  infancy 
of  our  Lord,  before  passing  on  to  a  somewhat  later 
period.  Completeness  not  being  his  aim  in  this  pre- 
liminary history,  he  has  no  need  to  speak  of  the  visit 
of  the  Magi,  and  the  flight  into  Egypt,  even  if  he  were 
as  well  acquainted  with  these  circumstances  as  Mat- 


thew was  ;  but  hastens  on  to  the  definitive  settlement 
at  Nazareth  (ch.  i.  26  ;  ii.  4),  where  Mary  and  Joseph 
had  previously  dwelt ;  and  even  of  this  period  he 
gives  only  a  general  account,  ver.  40,  and  a  single 
occurrence,  vss.  41-52.* 

Vs.  40.  And  the  child  grew,  etc. — Comp.  ch. 
i.  80.  The  same  expressions  are  made  use  of  con- 
cerning John,  while  somewhat  more  is  added  when 
Jesus  is  spoken  of.  There  is  no  need  of  insisting  on 
the  anti-docetic  character  of  the  whole  narrative. 

DOCTKI^STAI;  AKD  ETHICAX. 

1.  Even  the  second  occurrence  in  the  life  of  our 
Lord,  His  presentation  in  the  temple,  is  elucidated 
by  a  reference  to  what  is  written.  From  this  time 
forth,  the  'iva  -wX-qpuQ?!  t]  ypapr}  will  continually  recur, 
and  the  whole  life  of  the  God-Man  present  a  realiza- 
tion of  the  ideal,  depicted  in  the  prophetic  writings 
of  the  Old  Testament.  The  offering  of  doves,  brought 
by  Mary  on  this  occasion,  while  it  shows  the  poverty 
of  her  condition,  testifies  at  the  same  time  to  the 
depths  of  humiliation  to  which  the  Son  of  God  de- 
scended. Mary  cannot  bring  a  lamb  for  an  offering : 
she  brings  something  better,  even  the  true  Lamb  of 
God,  into  the  temple. 

2.  In  Simeon  and  Anna  we  see  incarnate  types  of 
the  expectation  of  salvation  under  the  Old  Testament, 
as  in  the  child  Jesus  the  salvation  itself  is  manifested. 
At  the  extreme  limits  of  life,  they  stand  in  striking 
contrast  to  the  infant  Saviour,  exemplifying  the  Old 
Covenant  decaying  and  waxing  old  before  the  New, 
which  is  to  grow  and  remain.  Old  age  grows  youth- 
ful, both  in  Simeon  and  Anna,  at  the  sight  of  the 
Saviour ;  while  the  youthful  Mary  grows  inwardly 
older  and  riper,  as  Simeon  lifts  up  before  her  eyes 
tlie  veil  hanging  upon  the  future. 

3.  The  coming  of  Simeon  into  the  temple,  "  by 
the  Spirit,"  is  entirely  according  to  Old  Testament 
experience.  The  Spirit  does  not  dwell  «i  him,  per- 
manently, as  his  own  vital  principle,  as  in  the  Chris- 
tian behever ;  but  comes  upon  and  over  htm,  as  a 
power  acting  from  without.  Such  exceptional  mani- 
festations among  the  saints  m  Israel,  by  no  means 
prejudice  the  statement  of  St.  John,  ch.  vii.  39. 
There  is  a  remarkable  coincidence  between  the  ex- 
pectation of  Simeon  and  that  mentioned  Isa.  xUx.  6. 
[Alford:  "Simeon  was  the  subject  of  an  especial 
indwelling  and  leading  of  the  Holy  Ghost,  analogous 
to  that  higher  form  of  the  spiritual  life  expressed  in 
the  earliest  days  by  walking  ivlth  God,  and  according 
to  which  God's  saints  have  often  been  directed  and 
informed  in  an  extraordinai-y  manner  by  His  Holy 
Spirit."— P.  S.]  • 

4.  A  divine  propriety,  so  to  speak,  seems  to  re- 
quire that  the  new-born  Saviour  should  receive  first 
the  homage  of  the  elect  of  Israel,  and  afterward  that 
of  the  representatives  of  the  Gentile  world.  If  so, 
the  visit  of  the  Magi  must  have  been  subsequent  to 
the  presentation  iu  the  temple.  Besides,  if  the  gold 
they  ottered  had  come  into  the  hands  of  Mary  and 
Joseph  before  this  event,  would  they  have  brought 
only  the  ottering  of  poverty  ? 

*  [For  an  examination  of  tho  conflicting  views  of  harmo- 
nists on  the  order  of  these  events,  the  reader  is  referred  to 
Sam.  J.  Andkews  :  The  Life  of  our  Lord,  X.  Y.,  1863,  p.  81 
If.,  who  places  the  visit  of  the  Jilagi  and  the  flight  into  Egypt 
soon  after  the  iirosentation  in  the  temple.  This  is  the  view 
of  the  majorit}'  of  modern  harmonists,  while  the  old  tradi- 
tional view  pats  the  arrival  of  the  JIagi  on  the  i^ixth  day  of 
January,  or  on  the  thirteenth  day  after  tho  biith  of  our 
Savioiu'. — r.  S.] 


CHAP.  n.  22-40. 


47 


5.  The  shepherds,  Simeon,  and  Aima  agree  in 
this,  that  they  all  become,  in  their  respective  circles, 
witnesses  to  others  of  the  salvation  of  God.  They 
do  not  wait,  or  seek  for  suitable  opportunity,  but 
seize  upon  the  first,  as  the  best.  Comp.  Ps.  xxxvi. 
1 ;  Acts  iv.  20.  When  the  Saviour  is  seen  by  faith, 
the  true  spirit  of  testimony  is  already  aroused. 

6.  The  sacred  art  has  not  forgotten  to  glorify  the 
presentation  of  Jesus  in  the  temple.  Think  of  the 
beautiful  pictures  of  John  van  Etk,  Rubens,  Guido 
Reni,  Paul  Veronese,  Raphael,  Titian,  Rembrandt, 
and  many  others. 

Y.  [Ambrose,  on  Luke  ii.  22  (Opera,  torn.  i.  p. 
1301): — "  Christ  received  a  witness  at  his  birth,  not 
only  from  prophets  and  shepherds,  but  also  from  aged 
and  holy  men  and  women.  Every  age,  and  both 
sexes,  and  the  marvels  of  events,  confirm  our  faith. 
A  virgin  brings  forth,  the  barren  becomes  a  mother, 
the  dmnb  speaks,  Elizabeth  prophesies,  the  wise  men 
adore,  the  babe  leaps  in  the  womb,  the  widow  praises 
God  .  .  .  Simeon  prophesied ;  she  who  was  wedded 
prophesied ;  she  who  was  a  virgin  prophesied ;  and 
LOW  a  widow  prophesies,  that  all  states  of  life  and 
sexes  might  be  there  {ne  qua  aut  professio  deeset  aut 
sexus." — P.  6.] 

8.  We  shall  have  to  speak  more  particularly, 
in  the  next  division,  of  the  manner  of  the  genuine 
human  development  of  Jesus.  But  the  hint  here 
given,  is  suflicient  to  direct  our  attention  to  its 
reality.  Not  only  the  body,  but  the  soul  and  spirit 
of  the  Lord,  grew  incessantly  and  regularly.  When 
He  was  a  child.  He  spake  as  a  child,  Isefore  He 
could,  with  full  consciousness,  testify  of  God  as  His 
Father.  Undoubtedly  the  awakening  of  His  divine- 
human  consciousness,  His  recognition  of  Himself, 
formed  part  of  the  filling  with  wisdom.  As  Sar- 
torius  says  in  his  lectures  on  Christology,  "  The  eye 
which  comprehends  heaven  and  earth  within  its 
range  of  vision,  does  not,  by  betaking  itself  to  dark- 
ness or  closing  its  lid,  deprive  itself  of  its  power  of 
sight,  but  merely  resigns  its  far-reaching  activity ;  so 
does  the  Son  of  God  close  His  all-seeing  eye,  and 
betake  Himself  to  human  darkness  on  earth,  and 
then  as  a  child  of  man  open  His  eye  on  earth,  as  the 
Light  of  the  world,  gradually  increasing  in  brilliancy 
till  it  shines  at  the  right  hand  of  the  Father,  in 
perfect  splendor." 


IJOillLETICAIi  AJND  PRACTICAL. 

The  offering  of  pious  poverty  acceptable  to  God. 
— The  mconsiderable  redemption-money  paid  /or 
Christ;  the  infinite  price  of  redemption  paid  by 
Christ. — Simeon,  a  type  of  an  Israelite  indeed:  1. 
Just  and  devout ;  2.  waiting  for  the  consolation  of 
Israel;  3.  filled  with  the  Holy  Ghost.— The  Holy 
Ghost,  1.  witnesses  of  Christ;  2.  leads  to  Christ; 
3.  and  teaches  to  praise  Christ. — The  song  of  Simeon, 
the  last  note  of  the  psalmody  of  the  Old  Testament. 
— He  who  has  seen  the  salvation  of  Christ  can  depart 
in  peace. — Christ,  according  to  the  prophecy  of 
Simeon,  1.  the  glory  of  Israel;  2.  the  light  of  the 
Gentiles ;  3.  the  highest  gift  of  God  to  both.— The 
death  that  glorifies  God,  has,  1.  a  song  on  the  lips ; 
2.  Christ  in  the  arms ;  3.  heaven  in  view. — Christ 
set  for  the  fall  of  some,  and  the  rising  of  others : 
1.  It  is  not  otherwise ;  S.  it  cannot  be  otherwise ;  3. 
it  ought  not  to  be  otherwise ;  4.  it  will  not  be  other- 
wise.— The  sign  that  is  spoken  against,  1.  in  its  con- 
tinual struggle;  2.  in  its  certain  triumph. — Christ, 


the  touchstone  of  the  heart. — The  Saviour  came 
into  this  world  for  judgment,  John  ix.  39. — The 
sword  in  Mary's  heart:  the  depth  of  the  wound; 
the  balm  for  its  heahng. — Anna  the  happiest  widow 
of  Holy  Scripture. — A  pious  old  age,  cheered  with 
the  light  of  Christ's  salvation. — The  first  female 
testimony  to  Christ,  a  testimony,  1.  excited  by 
longing  expectation ;  2.  based  on  personal  vision  ;  3. 
given  with  full  candor ;  4.  sealed  by  a  holy  walk ; 
5.  crowned  by  a  happy  old  age. — The  Annas  of  the 
Old  and  New  Testament,  1  Sam.  ii. :  Both  tried, 
heard,  and  favored  in  a  peculiar  manner. — In  Christ 
there  is  neither  male  nor  female,  old  nor  young,  etc. ; 
but  faith  which  worketh  by  love. — The  signiiicancy 
of  the  events  of  the  fortieth  day,  1.  to  Simeon  and 
Anna ;  2.  to  Mary  and  Joseph ;  3.  to  Israel ;  4.  to 
Christendom  in  after  ages. — The  holy  childhood. — 
The  grace  of  God  on  the  holy  child. — The  most 
beautiful  flower  on  the  field  of  Nazareth. 

Starke  : — The  duty  of  all  parents  to  present 
their  children  to  God.— Ma  jus  : — Vows  and  sacrifices 
must  be  ofiered  according  to  the  law  of  God,  not 
according  to  the  notions  of  men. — The  most  pious 
are  not  always  the  richest ;  therefore  despise  none 
for  their  poverty. — God  has  a  people  of  His  own, 
even  in  the  darkest  seasons  of  the  Church,  1  Kings, 
xix.  18. — Quesxel: — The  elect  of  God  never  die, 
till  they  have  beheld,  here  on  earth,  the  Christ  of 
God  with  the  eye  of  faith. — Hedinger  : — The  duty 
of  yielding  immediately  to  special  impulses  toward 
that  which  is  good. — The  death  of  God's  children,  a 
loosening  of  the  bondage  of  His  Ufe  of  misery. — 
The  prosperity  and  adversity  of  the  saints,  deter- 
mined befoi'ehand  in  the  counsels  of  God,  even  from 
eternity  (vs.  34). — Whatever  happens  to  Christ  the 
Head,  happens  also  to  His  members  (vs,  34). — 
Zeisius  : — Mary  (vs.  35),  a  type  of  the  Church,  upon 
whom,  as  the  spiritual  mother,  all  the  storms  of 
affliction  fall. — God,  the  God  of  the  widow,  Ps. 
Ixviii.  6. — Holy  people  cannot  but  speak  of  holy 
things :  what  is  the  chief  subject  then  of  our  dis- 
course ? — Langii  Opus  Bibl. : — Children  should  imi- 
tate the  mind  of  Jesus,  and  grow  stronger  in  what  is 
good. — Jesus  remained  a  child  but  a  short  time,  and 
His  beUeving  people  should  not  long  remain  children 
in  faith. 

Heubner  : — Christian  dedication  of  children :  1. 
Its  nature ;  2.  its  blessing. — Simeon's  faith,  and 
Simeon's  end. — The  prelude  of  the  "  Stabat  mater 
.  .  .  cujus  animam  tremerdem,  contristaiam  et  gemen- 
tem,  pertransivit  gladius.'''' — Anna,  the  model  of  the 
Christian  widow,  forsaken  by  the  world,  and  hving 
alone  and  bereft;  but  not  forsaken  of  God,  and 
living  in  the  happy  future,  and  in  the  faith  of  Christ. 
— Early  announcement  of  the  destination  of  Jesus : 

1.  How  and  why  it  happened;  2.  its  truth  and  con- 
firmation. 

Rieger: — Of  the  spiritual  priesthood  of  Chris- 
tians.— J.  Saurin  : — Simeon  delivered  from  fear  of 
death  by  the  child  Jesus :  1.  He  cannot  desire  to  see 
anything  greater  on  earth ;  2.  he  has  the  sacrifice 
for  sin  in  his  arms ;  3.  he  is  assured  of  eternal  Ufe, 
why  then  should  he  desire  to  remain  any  longer  on 
earth  ? — F.  W.  Kuummacher  beholds,  in  the  history 
of  Simeon,  1.  a  divine  "Forwards,"  2.  a  happy 
halt,  3.  a  safe  anchorage,  4.  a  peaceful  farewell,  5.  a 
joyful  welcome. — 0.  von  Geklach  : — Jesus  our  all, 
when  we,  1.  have  found  in  Him  rest  for  our  souls ; 

2.  are  resolved  to  fight  for  Him;  and  3.  to  bear 
His  reproach. — Rautenberg  : — Simeon's  hope :  1.  To 
what  it  was  directed  ;  2.  on  what  it  was  founded ;  3. 


48 


THE   GOSPEL  ACCORDING  TO   LUKE. 


and  how  it  was  crowned. — Bobe  : — Simeon  in  the 
temple :  1.  The  Holy  Spirit  his  leader ;  2.  faith  his 
consolation;  3.  piety  his  Hfe;  4.  the  Saviour  his 
joy;  5.  departure  for  his  home  his  desire. — Krum- 
MACiiER : — Anna  a  partaker  of  a  threefold  redemp- 
tion: 1.  From  an  oppressive  uncertainty ;  2.  from  a 
heavy  yoke ;  3.  from  a  heavy  care. — Florey  : — 
Directions  on  our  pilgrimage  for  a  new  year  (from 


vss.  33-40).  We  must  go  on  our  journey,  1. 
steadfast  in  the  faith  (vs.  34) ;  2.  submissive  to  the 
divine  will  (vs.  35) ;  3.  diligent  in  the  temple  of  God 
(vs.  34) ;  4.  waiting  for  the  promises  of  God  (vs.  38) ; 
5.  faithful  in  our  daily  work  (vs.  39);  and  6.  growing 
in  the  grace  of  God  (vs.  40). — L.  Hofacker  : — Simeon, 
one  of  the  last  beUevers  of  the  Old  Covenant,  an 
encouraging  example  for  the  believers  of  the  New. 


C.   The  Twelfth  Year  ;  or,  the  Growth  in  Whdom  and  Favor.     Ch.  IL  41-52. 

41  Now  His  parents  went  to   Jerusalem  every  year  at   the  feast  of  the  passover. 

42  And  when  He  was  twelve  years  old,  they  went  up  to  Jerusalem,  after  the  custom  of 

43  the  feast.     And  when  they  had  fulfilled  the  days,  as  they  returned,  the  child  Jesus 
tarried  behind  in  Jerusalem ;  and  Joseph  and  His  mother  [parents,  ol  yoveis]  ^  knew  not 

44  of  it  [knew  it  not].     But  they,  supposing  Him  to  have  been  [that  He  was]  in  the  com- 
pany, went  a  day's  journey;  and  they  sought  Him  among  their  kinsfolk  and  acquaint- 

45  ance.     And  when  they  found  Him^  not,  they  turned  back  again  [they  returned]  to 
Jerusalem,  seeking  him. 

46  And  it  came  to  pass,  that  after  tliree  days  they  found  Him  in  the  temple,  sitting  in 
the  midst  of  the  doctors  [teachers],  both  hearing  them,   and  asking  them  questions. 

47,  48  And  all  that  heard  Him  were  astonished  at  His  understanding  and  answers.     And 
when  they  saw  Him,  they  were  amazed :  and  His  mother  said  unto  Him,  Son,  why  hast 

49  Thou  thus  dealt  with  us  ?  behold,  Thy  father  and  I  have  sought  Thee  sorrowing.     And 
He  said  unto  them.  How  is  it  that  ye  sought  me  ?  wist  ye  not  [Did  ye  not  know]  that 

50  I  must  be  about  my  Father's  business  [ev  rots  roi)  Ilarpos />tov]  ?  ^     And  they  under- 
stood not  the  saying  which  He  spake  unto  them. 

51  And  He  went  down  with  them,  and  came  to  Nazareth,  and  was  subject  unto  them: 

52  but  His  mother  kept  all  these  sayings  in  her  heart.     And  Jesus  increased  in  wisdom 
and  stature  [age],*  and  in  favour  with  God  and  man. 

\^  Vs.  43. — It  is  more  probable  that  the  original  readiag  oi  yovel?  avrov ,  His  parents,  which  is  sustained  by  Codd. 
Sinait.,  Vatic.,  Vulg.  iparentes  ejus),  etc.,  recommended  by  Griesbach,  and  adopted  by  Lachmann,  Tischendorl^  Alford, 
Tregelles  (also  by  van  Oosterzee  in  his  Version),  was  changed  for  dogmatic  reasons  into  the  text.  rec. :  'I(a(rr)<j)  koI  ji  /J-rirtp 
avTov,  than  vice  versa.  Comp.  Crit.  Note  1  on  ch.  ii.  33.  Meyer,  however,  defends  the  lect.  rec,  and  regards  ot  yovets 
aiiTou  as  an  addition  from  vs.  41. 

"^  Vs.  45. — A vrov,  after  eupoi/res,  is  wanting  in  the  best  authorities,  and  a  superfluous  insertion  a  seriore  manu. 

2  Vs.  49. — Literally  :  in  tlie  tilings  of  My  Father;  in  rebus  Patris  Mei;  in  de.ni,  xvas  Meines  Faters  ist.  Comp.  1  Tim. 
iv.  15,  ev  TouTots  t(r9i.  So  Maldonatus,  Wolf,  Valckenacr,  Kosenmuller,  de  Wette,  Ewald,  van  Oosterzee,  Alford  (who, 
however,  strangely  translates :  amonr/  Mi/  Father's  matters),  and  all  the  older  English  Versions.  But  the  fathers  and  the 
majority  of  modem  commentators,  including  Meyer,  also  the  revised  N.  T.  of  the  Am.  B.  IT.,  give  the  phrase  a  local 
reference :  in  My  Father's  house,  i.  e.,  in  the  temple.  This  is  grammatically  equally  correct,  but  it_  improperly  limits  and 
weakens  the  rich  meaning,  since  Christ  could  only  occasionally  be  in  the  temple.  The  preposition  e  v  denotes  the  life-ele- 
ment in  which  Christ  moved  during  Ilis  whole  life,  whether  in  the  temple  or  out  of  it.  See  also  the  author's  Excg.  Note,  p. 
49,  in  which  I  entirely  concur. 

^  Vs.  52. — The  primary  meaning  oi  rjXiKla  (fi-om  ^Aif,  of  age,  in  the  prime  of  life)  is  age,  the  flower  or  prime  of  life, 
manhood,  and  is  so  correctly  understood  here  by  the  Vulgate  (if  tale),  Erasmus,  Luther,  Wiclif,  Tyndale,  Cranmer,  the  Kheims 
N.  T.,  Kuinoel,  de  Wette,  Alford,  Whiting,  van  Oosterzee,  and  many  others,  comp.  John  ix.  21,  23;  Ileb.  xi.  11;  also 
Luke  xii.  25  and  Matt.  vi.  27  (see  Lange's  note,  vol.  i.  p.  134).  The  Genevan  and  the  Authorized  E.  V.,  Beza,  Grotius, 
Bengel,  Ewald,  Meyer,  Eobtason  (Diction.),  the  revised  N.  T.  of  the  Am.  B.  U.,  etc.,  translate :  stature,  growth,  as  in 
Luke  xix.  3  (n^  ^Xiicia  fii/cpds).  But  the  only  reason  urged  by  Meyer  against  the  former  version,  applies  rather  to  tlae  lat- 
ter ;  for  growth  in  age  is  more  comprehensive  than  growth  in  stature.  The  meaning  of  the  passage  is  that  Jesus  grew 
in  wisdom  as  welt  as  in  age. — P.  S.j 

the  approaching  festival,  that  none  might  have  igno- 
rance to  plead  as  an  excuse  for  absence.  A  detailed 
description  of  the  rite  is  not  necessary  for  the  eluci- 
dation of  Luke's  narrative ;  we  need  only  here  re- 
mark, that  every  Jewish  child  of  twelve  years  old 
was  permitted,  as  "  a  son  of  the  law,"  to  take  part 
in  the  celebration  of  the  sacred  festival.  According 
to  Jewish  custom  at  a  later  time,  a  child  was,  in  his 
fifth  year,  instructed  in  the  law ;  in  his  tenth,  in  the 
Mishna ;  and  in  his  thirteenth,  was  fully  sulyected 
to  the  obedience  of  the  law.  There  existed,  also,  no 
longer  any  reason  that  Jesus  should  absent  Himself 
from  Judca,  as  Archelaus,  whom  Joseph  had  reason 
to  fear,  was  already  banished  by  Augustus,  after  a 


EXEGETICAL  AND   CRITICAL. 

Vs.  41.  At  the  feast  of  the  Passover. — Sre 

Lange's  remarks  on  the  Passover,  Matt.  xxvi.  2  [vol. 
i.  p.  459].  The  celeliration  lusted  seven  days,  from 
the  15th  of  Nisan,  and  was  appointed  for  all  time  to 
come.  Every  Israelite  was  bound  to  be  present, 
except  such  as  were  unable  to  perform  the  necessary 
journey,  viz.,  the  sick,  the  aged,  and  boys  under  the 
age  of  twelve,  who,  as  well  as  the  blind,  the  deaf, 
and  the  lunatic,  were  permitted  to  remain  at  home. 
At  the  beginning  of  the  month  of  Nisan,  messengers 
were  despatched  to  all  parts,  to  remind  the  people  of 


CHAP.  II.  41-52. 


49 


reign  of  ten  years.  Women  were  by  no  means 
obliged  to  go  up  to  the  feast  {see  Schottgen,  Horte 
in  Luc.  ii.  41);  yet  the  fact  of  Mary's  accompanying 
her  son  on  the  occasion  of  his  first  celebration,  needs 
neither  defence  nor  explanation. 

Vs.  43.  The  child  Jesus  tarried  behind  in 
Jerusalem. — Luke  neither  tells  us  that  Jesus  re- 
mained behind  at  Jerusalem  intentionally,  nor  that 
Joseph  and  Mary  lost  sight  of  Him  through  want  of 
necessary  care.  A  circumstance  must  here  have 
been  omitted;  and  we  may  safely  suppose,  that 
Joseph  and  Mary  joined  their  elder  fellow-travellers 
in  the  persuasion  that  Jesus,  who  knew  of  the  time 
and  place  of  departure,  was  among  the  younger  ones. 
The  more  Mary  was  accustomed  to  trust  to  His  obe- 
dience and  wisdom,  the  less  necessary  would  it  be 
always  to  watch  Him.  An  involuntary  mistake,  of 
whatever  kind  it  might  be,  separated  the  child  from 
the  parents.  Perhaps,  too,  they  might  have  become 
uneasy  on  His  account  earlier  in  the  day ;  but  the 
multitude  of  the  caravans  at  a  time  when,  as  Jose- 
phus  tells  us,  GaUlee  contained  more  than  four  million 
inhabitants  [V]*  would  render  an  instantaneous  search 
impracticable ;  and  a  day's  journey  being  generally 
not  very  long,  inquiry  was  delayed  till  the  end  of  the 
day.  It  must  not,  besides,  be  forgotten,  that  in  the 
East  even  an  ordinary  child  of  twelve  would  be  equal 
to  one  of  fourteen  or  fifteen  among  us  ;  and  that  they 
could  not,  therefore,  be  extremely  uneasy,  especially 
about  such  a  child  as  He  was. — /See  Tholuck's  apolo- 
getic treatment  of  this  subject  in  his  Glauhwiirdig- 
Iceit  der  evangelischen  Geschkhte,  p.  210,  etc. 

Vs.  46.  After  three  days. — If  we  understand, 
with  de  V/ette  and  others,  that  these  three  days  were 
spent  in  seeking  for  the  child  in  Jerusalem,  it  is  al- 
most inexplicable  that  it  should  only  so  late  have 
come  into  their  thoughts  to  go  to  the  temple.  It 
seems  more  probable  that  we  must  allow  one  day  for 
their  departui'e,  vs.  44 ;  one  for  their  return,  vs.  45  ; 
and  the  third,  vs.  46,  for  their  search  ;  and  that 
they  found  Him  in  the  sanctuary  at  the  close  of  the 
latter.     {See  Grotius  and  Paulus  in  loc.) 

In  the  temple. — Probably  in  one  of  the  porches 
of  the  Court  of  the  Women,  where  the  schools  of  the 
Rabbis  were  held,  and  the  law  regularly  expounded. 
The  Euanrj.  infant.  Arab.  ch.  50-53,  gives  a  lengthy 
apocryphal  account  of  the  conversation  of  Jesus  with 
the  Jewish  Rabbis  in  the  temple. 

Sitting  in  the  midst  of  the  teachers. — It  has 
been  often  said,  that  it  was  the  custom  of  the  times 
for  scholars  to  receive  the  instructions  of  the  Rabbis 
standing,  as  a  mark  of  reverence.  This  has  been, 
liov/ever,  well  disproved  by  Vitringa  {de  Synagog. 
Vet.  i.  p.  167).     We  have  to  understand  it  in  the 


*  [This  must  he  an  oversight.  The  author  meant  prob- 
ahly  Jerusalem  instead  of  Galilee;  for  the  number  of  inhab- 
itants of  Galileo  is  not  to  the  point  in  this  connection.  And 
as  regards  Jerusalem,  the  nimiber  is  overstated.  The  or- 
dinary number  of  inhabitants  of  the  holy  city,  according  to 
Hecata:>us,  was  120,000 ;  and  at  the  time  of  the  passover,  the 
populatifm,  according  to  Josophus,  De  bello  Jud.  vi.  9,  3,  ex- 
ceeded the  number  of  2,700,000  male  individuals,  including, 
of  course,  all  foreigiiers  from  Syria,  Eg-ypt,  etc. ;  the  num- 
ber of  paschal  lambs  slaughtered  amounting  once  to  136,500. 
Counting  the  women  and  children  it  may  by  a  bare  possibil- 
ity have  reached  four  millions.  The  number  of  the  inhabit- 
ants of  Galilee  at  the  time  of  Christ  must  have  been  over 
five  millions,  if  the  statement  of  Josephus  be  correct, 
that  the  smallest  of  the  401  towns  and  villages  of  Galilee 
numbered  over  15,000  inhabitants  (De  bello  Jud.  iii.  3,  2 ; 
Vil.  45).  But  at  the  time  of  Buvid  the  whole  population  of 
Palestine  furnished  l,.'iOO,000  men  capable  of  bearing  arms  (2 
Sam.  xxiv.  9),  which  would  give  us  only  a  total  population 
of  nearly  five  millions. — P.  S.] 


same  sense  as  St.  Paul  speaks  of  his  sifting  at  the 
feet  of  Gamaliel  (Acts  xxii.  8).  De  Wette  insists, 
notwithstanding,  that  the  child  Jesus  appears  here 
in  a  consessux  of  discussing  Rabbis,  entering  into  the 
argument  as  a  member  of  it  would  do.  Surely  he  has 
not  sufficiently  considered  the  following  words,  aKouaii' 
Kal  iirepcoTcbv,  which  plainly  show,  that  the  idea  of  re- 
ceiving is  here  made  far  more  prominent  than  that  of 
communicating.  Olshauseu  far  more  suitably  re- 
marks, that  "  a  lecturing,  demonstrating  child  would 
have  been  an  anomaly,  which  the  God  of  order  would 
never  have  exhibited."  The  astonishment  of  His 
hearers  at  the  intelligence  manifested  in  His  answers, 
need  not  surprise  us,  if  these  answers  were  even  as 
excellent  as  that  which  He  gave  to  Mary's  somewhat 
hasty  demand. 

Vs.  48.  Thy  father  and  I. — Not  merely  the 
only  possible  manner  in  which  Mary  could  publicly 
speak  to  her  son  of  Joseph,  but  also  an  indisputable 
proof  of  the  wisdom  with  which  she  brought  up  the 
child ;  a  wisdom,  which  taught  her  to  say  nothing 
yet  to  Ilim  of  the  mystery  of  His  birth,  and  which 
had  faith  enough  to  wait,  till  His  o^\ti  consciousness 
should  be  fully  and  clearly  awakened  to  the  fact  of 
His  being  the  Son  of  God.  The  more  surprising, 
therefore,  must  His  answer  have  seemed  to  His 
mother,  as  containing  a  hint,  intelligible  to  her 
alone,  that  He  already  knew  who  His  Father  was. 

Vs.  49.  How  is  it  that  ye  sought  Me  ?— The 
quiet  repose  of  this  answer,  contrasted  witli  Mary's 
natural  agitation,  produces  an  impression  quite  pecu- 
liar. He  is  apparently  astonished  that  He  should 
have  been  sought,  or  even  thought  of,  anywhere  else, 
than  in  the  only  place  which  He  felt  to  be  properly 
His  home. — Perhaps  this  was  the  moment  in  which 
His  immediate  intuition  of  His  destination  was 
aroused.  Thus  the  magnet,  if  it  could  speak,  would 
express  its  astonishment,  if  it  were  assigned  another 
than  a  northward  tlireclion,  or  the  sunflower,  if  it 
was  supposed  not  to  be  always  turned  toward  the 
sun.  [Alford  : — "This  is  no  reproachful  question. 
It  is  asked  in  all  the  simplicity  and  boldness  of  holy 
childhood."— P.  S.] 

About  My  Father's  business. — The  rendering 
of  some,  "  hi  My  Father^s  house"  unnecessarily  nar- 
rows the  fulness  of  the  expression.  He  stays  in  the 
temple  as  such  only,  inasmuch  as  it  is  there  that 
TO.  rou  irarp/is  are  for  the  present  concentrated, 
according  to  His  view.  Better :  ui  the  things  or 
affairs  of  my  Father,  in  that  what  belongs  to  His 
honor  and  glory.  A  beautiful  exposition  of  this 
inexhaustible  text  may  be  found  in  Stier's  Words 
of  the  Lord  Jesus,  vol.  I.  [I  must  be,  5  e  I — It 
signifies  a  moral  necessity  which  is  identical  with 
perfect  freedom. — P.  S.] 

Vs.  50.  And  they  understood  not  the  say- 
ing.— If  Meyer  and  others  arc  right,  in  conchuiiug 
that  the  meaning  of  these  words  was  totally  incom- 
prehensible to  His  parents,  this  inexphcable  ignorance 
might  perhaps  be  adduced^  as  evidence  against  the 
truth  of  the  history  of  the  Nativity  and  its  miracles. 
We  do  not,  however,  see  any  reason  why  we  should 
not  attribute  their  astonishment  to  the  fact,  that  he 
should,  spoiite  sua,  so  plainly  express  what  He  had 
learned  neither  from  them  nor  from  the  doctors 
Besides,  twelve  years  of  quiet  oblivion  had  elapsed, 
between  His  birth  and  this  moment ;  and  even  the 
faith  of  a  Mary  would  not  be  always  equally  clear 
and  strong. 

Vs.  51.  And  was  subject  unto  them. — It 
seems  almost  as  if  Luke  were  trying  to  oppose  the 


50 


THE   GOSPEL  ACCORDING  TO  LUKE. 


V 


notion,  that  the  child,  whose  faculties  were  develop- 
ing in  so  heavenly  a  manner,  had  even  for  an  instant 
spoken  in  an  unchildlike  manner  to  His  mother  and 
foster-father.  If  His  heart  drew  Him  to  the  temple, 
the  voice  of  duty  called  Him  back  to  Galilee ;  and, 
perfect  even  in  childhood,  He  yielded  implicit  obe- 
dience to  this  voice.  The  blossom  of  His  inner  life, 
which  had  opened  and  spread  abroad  its  first  fra- 
grance in  the  temple,  was  to  continue  expanding  in 
the  oLiscurity  of  Nazareth ;  and  Mary  was  to  wait 
eighteen  years,  keeping  ''  all  these  sayings  in  her 
heart,"  before  anything  else  unprecedented  should 
occur. 

Vs.  52.  In  wisdom  and  age. — Age  (margin) 
would  seem  the  preferable  rendering  of  riAiKia,  for, 
though  increase  in  age  is  as  inevitable  a  consequence 
as  increase  of  stature,  yet  the  former  expression  is 
important  to  Luke,  who,  having  spoken  of  His 
twelfth  year,  and  being  about  to  mention  His  thir- 
tieth (ch.  iii.  23),  characterizes,  by  this  concluding 
formula,  the  whole  of  these  eighteen  years  as  a 
period  of  development. 


DOCTRINAL  AND  ETHICAL. 

1.  We  may  compare  the  appearance  of  Jesus  on 
earth  to  the  course  of  the  sun.  The  first  light  ap- 
peared above  the  horizon  on  the  night  of  the  Nativity 
at  Bethlehem ;  when  His  pubhc  ministry  began,  this 
light  had  gained  its  meridian  height ;  but  as  the  sun's 
journey  from  cast  to  south  is  often  performed  amidst 
darkening  clouds,  so  is  the  history  of  these  thirty 
years  for  the  most  part  veiled  in  obscurity.  Only 
once,  in  this  long  morning,  is  the  veil  of  clouds 
drawn  aside,  and  we  get  a  glimpse  of  the  increasing 
glories  of  this  Sun  of  Righteousness ;  and  this  moment 
of  brightness  is  the  epoch  of  this  Passover  feast. 

2.  Perhaps  there  are  few  passages  in  Luke's 
history  of  the  birth  and  childhood  of  Jesus,  which 
bear  such  meontestable  marks  of  truth  and  reality 
as  this.  A  comparison  with  the  apocryphal  Gospels 
is  even  unnecessary,  as  the  whole  narrative  breathes 
throughout  a  truth  and  simphcity,  with  which  nothing 
else  can  be  compared.  What  writer  of  a  fiction 
would  ever  have  imagined  an  occurrence,  from 
which  the  miraculous  is  so  entirely  banished,  in 
which  no  angel  is  introduced  to  assist  in  the  dis- 
covery of  the  lost  child,  but  his  parents  are  repre- 
sented as  finding  Him  again  in  an  ordinary  manner, 
and  one  in  which  even  an  appearance  of  disobedi- 
ence to  Mary  is  cast  upon  Jesus  !  To  be  unable  to 
imagine  so  precocious  a  development,  is  to  place  the 
Lord  behind  many  children,  of  whom  remarkable 
traits  of  early  maturity  are  related.  Nor  should  we 
forget  here  the  remark  of  a  Christian  apologist,  that 
"  in  Christianity,  and  in  its  sacred  records,  the  motto 
of  cold  intellectual  culture,  '  nil  niirari,''  is  less  ap- 
[)licable  than  the  principle  of  the  most  sublime  of  its 
predecessors:  to  Qavixa^eip  rfjr  ^i\o<To<p'ia^  o-pxv" 
Osiander. 

["  Of  the  boyhood  of  Jesus,  we  know  only  one 
fact,  recorded  by  Luke ;  but  it  is  in  perfect  keeping 
with  the  peculiar  charm  of  His  childhood,  and  fore- 
sliadows,  at  the  same  time,  the  glory  of  His  public 
Ufe,  as  one  uninterrupted  service  of  His  heavenly 
Father.  When  twelve  years  old,  we  find  Ilim  in  the 
temple,  in  the  midst  of  the  Jewish  doctors,  not  teach- 
ing and  offending  them,  as  in  the  apocryphal  Gospels, 
by  any  immodesty  or  forwardness,  but  hearing  and 
asking  questions,  thus  actually  learning  from  them, 


and  yet  filling  them  with  astonishment  at  His  under- 
standing and  answers.  There  is  nothing  premature, 
forced  or  unbecoming  His  age,  and  yet  a  degree  of 
wisdom  and  an  intensity  of  interest  in  religion,  which 
rises  far  above  a  purely  human  youth.  '  He  increas- 
ed,' we  are  told,  '  in  wisdom  and  stature,  and  in  favor 
with  God  and  man.'  He  was  subject  to  His  parents, 
and  practised  all  the  virtues  of  an  obedient  son  ;  and 
yet  He  filled  them  with  a  sacred  awe  as  they  saw 
Him  absorbed  in  the  things  of  His  Father,  and  heard 
Him  utter  words,  which  they  were  unable  to  under- 
stand at  the  time,  but  which  Mary  treasured  up  in 
her  heart  as  a  holy  secret,  convinced  that  they  must 
have  some  deep  meaning,  answering  to  the  mystery 
of  His  supernatural  conception  and  birth.  Such  an 
idea  of  a  harmless  and  faultless  heavenly  childhood, 
of  a  growing,  learning,  and  yet  surprisingly  wise  boy- 
hood, as  it  meets  us  in  living  reality  at  the  portal  of 
the  Gospel  history,  never  entered  the  imagination  of 
a  biographer,  poet,  or  philosopher  before.  On  the 
contrary,  as  has  been  justly  observed  by  Dr.  H.  Bush- 
nell  {on  the  Character  of  Jesus,  p.  19),  *in  all  the 
higher  ranges  of  character,  the  excellence  portrayed 
is  never  the  simple  unfolding  of  a  harmonious  and 
perfect  beauty  contained  in  the  germ  of  childhood, 
but  is  a  character  formed  by  a  process  of  rectifica- 
tion, in  which  many  folhes  are  mended  and  distem- 
pers removed,  in  which  confidence  is  checked  by  de- 
feat, passion  moderated  by  reason,  smartness  sobered 
by  experience.  Commonly  a  certain  pleasure  is  taken 
in  showing  how  the  many  wayward  sallies  of  the  boy 
are,  at  length,  reduced  by  discipUne  to  the  character 
of  wisdom,  justice,  and  public  heroism,  so  much  ad- 
mired. Besides,  if  any  writer,  of  almost  any  age, 
will  undertake  to  describe  not  merely  a  spotless,  but 
a  superhuman  or  celestial  childhood,  not  having  the 
reality  before  him,  he  must  be  somewhat  more  than 
human  himself,  if  he  do  not  pile  together  a  mass  of 
clumsy  exaggerations,  and  draw  and  overdraw,  till 
neither  heaven  nor  earth  can  find  any  verisimiUtude 
in  the  picture.' — This  unnatural  exaggeration,  into 
which  the  mythical  fancy  of  man,  in  its  endeavor  to 
produce  a  superhuman  childhood  and  boyhood,  will 
inevitably  fall,  is  strikingly  exhibited  in  the  myth  of 
Hercules,  who,  while  yet  a  suckUng  in  the  cradle, 
squeezed  two  monster  serpents  to  death  with  his 
tender  hands,  and  still  more  in  the  accounts  of  the 
apocryphal  Gospels,  on  the  wonderful  perlbrmances 
of  the  infant  Saviour.  These  apocryphal  Gospels  are 
related  to  the  canonical  Gospels  as  the  counterfeit  to 
the  genuine  coin,  or  as  a  revolting  caricature  to  the 
inimitable  original ;  but,  by  tlie  very  contrast,  they 
tend,  negatively,  to  corroborate  the  truth  of  the  evan- 
gelical history.  The  strange  contrast  has  been  frequent- 
ly urged,  especially  in  the  Strauss  controversy,  and 
used  as  an  argument  against  the  mythical  theory. 
While  the  evangelists  expressly  reserve  the  perlbrm- 
ance  of  miracles  to  the  age  of  maturity  and  public  life, 
and  observe  a  significant  silence  concerning  the  par- 
ents of  Jesus,  the  pseudo-evangelists  fill  the  infancy  and 
early  years  of  the  Saviour  and  His  mother  with  the 
strangest  prodigies,  and  make  the  active  intercession  of 
Mary  very  prominent  throughout.  According  to  their 
representation,  even  dumb  idols,  irrational  beasts,  and 
senseless  trees,  bow  in  adoration  before  the  infant  Je- 
sus, on  his  journey  to  Egypt ;  and  after  His  return, 
when  yet  a  boy  of  five  or  seven  years,  He  changes  balls 
of  clay  into  flying  birds,  for  the  idle  amusement  of 
His  playmates ;  strikes  terror  round  about  Him,  dries 
up  a  stream  of  water  by  a  mere  word,  transforms  His 
companions  into  goats,  raises  the  dead  to  life,  and 


CHAP.  II.  41-52. 


51 


performs  all  sorts  of  miraculous  cures,  through  a 
magical  influence  which  proceeds  from  the  very  water 
in  which  he  was  washed,  the  towels  which  he  used, 
and  the  bed  on  wliich  he  slept.  Here  we  have  the 
falsehood  and  absurdity  of  uimatural  fiction^  while 
the  New  Testament  presents  to  us  the  truth  and 
beauty  of  a  supernatural,  yet  most  real  history,  which 
shines  out  only  in  brighter  colors  by  the  contrast  of 
the  mythical  shadows."  (From  Schaff's  Person  of 
Christ,  tJie  Miracle  of  History.  Boston,  1865,  p.  28 
ff.)_p.  S.] 

3.  The  first  words  which  drop  from  the  lips  of 
the  Word  made  flesh,  are  especially  important  in  a 
doctrinal  point  of  view.  They  are  the  childlike  and 
naive  expression  of  direct  and  infallible  self- conscious- 
ness, now  gradually  developing  into  higher  knowledge. 
This  is  the  moment  in  which  the  long-closed  and 
slowly-growing  bud  first  breaks  through  its  outer 
covering.  The  child  Jesus  excites  astonishment,  but 
shows  none,  except  at  the  fact  that  they  knew  not 
where  to  find  Him.  But  the  deep  mysteries  of  His 
nature  are  still  covered  with  a  garment  of  the  pjirest 
innocence.  The  temple  is  to  Him,  in  the  fullest 
sense,  the  dwelling-place  of  His  Father,  of  whom  He 
will  soon  declare,  that  "  God  h  a  Spirit."  His  ear, 
desirous  of  instruction,  is  seeking  answers  to  import- 
ant and  vital  questions  from  those  Rabbis,  against 
whose  perversions  of  Scripture  He  will  soon  denounce 
a  terrible  woe.  His  foot,  which  an  irresistible  yet 
inexphcable  atti-action  draws  toward  the  temple, 
soon  submissively  follows  the  track  which  the  will  of 
His  parents  pouits  out.  We  feel  that  the  child  Jesus 
must  have  acted  thus,  and  could  not  have  acted  other- 
wise. 

4.  But  this  passage  of  Christ's  early  history  is  of 
extreme  importance  for  other  reasons.  It  is  import- 
ant in  its  influence  on  the  present.  Hitherto  pious 
Jews  and  lowly  shepherds,  waiting  for  the  salvation 
of  Israel,  have  borne  testimony  to  the  infant  Mes- 
siah :  He  now  bears  testimony  to  Himself ;  and  the 
whole  occurrence,  which  would  surely  be  impressed 
on  the  mind  of  certain  doctors  of  Jerusalem,  was  a 
fresh  hint  to  the  whole  Jewish  nation,  to  give  a  be- 
coming reception  to  Him  who  would  shortly  appear 
among  them.  It  is  also  important  in  its  relation 
to  the  past.  A  seal  is  now  set  to  the  word  of  the 
angel,  "  He  shall  be  called  the  Son  of  the  Highest " 
(Luke  i.  32).  The  consciousness  of  Jesus  is  aroused 
to  this  unique  relationship,  and  a  ray  now  gilds  the 
obscurity  of  Nazareth,  which  must  recall  to  Mary's 
mind  the  miracles  of  Bethlehem,  and  direct  her  hopes 
to  a  future  full  of  blessings.  Finally,  it  is  important 
as  a  sign  of  the  future :  if  ever  the  saying  of  a  child 
was  prophetic,  it  was  the  saying  of  Jesus  in  the  tem- 
ple. It  is  the  programme,  the  key-note,  of  the  whole 
future  earthly  and  heavenly  life  of  our  Lord.  His 
consciousness  of  divinity,  His  obedience,  His  self- 
denial.  His  speech,  as  never  man  spake,  all  are  here 
present  in  nuce,  soon  to  be  manifestfed  in  luce.  Luke 
ii.  49  is  the  germ  of  John  iv.  34  ;  viii.  29  ;  ix.  4  ;  and 
even  His  farewell  to  life,  John  xvii.  4,  naturally  refers 
to  this  beginning. 

5.  The  outer  life  of  Jesus,  during  the  next  eight- 
een years,  is  covered  with  a  veil  of  obscurity,  which 
not  even  the  writers  of  the  apocryphal  Gospels  have 
ventured  to  lift.  His  days  seem  to  have  been  quietly 
passed  in  the  privacy  of  the  domestic  circle.  Even 
Nathanael,  who  lived  at  Cana,  only  three  leagues  off 
from  Nazareth,  John  i.  46,  47,  had  never  yet  heard 
anything  of  the  son  of  Joseph.  The  death  of  His 
foster-father  probably  happened  during  this  interval. 


Miracles  would  have  been  without  purpose  in  the  re- 
tirement of  home ;  and  John  ii.  3  cannot  be  under- 
stood to  denote  that  any  had  yet  been  performed  by 
him.  Mark  vi.  3  (according  to  the  true  reading,  6 
TSKTUu)  shows  decidedly  that  He  had  worked  at  His 
father's  trade ;  a  fact  supported  also  by  tradition. 
See  JusTiNUS  M.,  Dialog,  cum  Tryph.  ch.  88.  Com- 
pare the  account  of  a  remarkable  statement  of 
JuUan  the  Apostate,  in  Theodoret,  If.  E.  iii.  23,  and 
Sozomen,  vi.  2.  The  family  of  Nazareth  seems  .ncrt  to 
have  lived  in  a  state  of  extreme  poverty,  but  stiU  less 
in  the  possession  of  any  temporal  superfluity. 

6.  The  increase  of  Jesus  in  wisdom  during  this 
period  was, — (1.)  real.  Jesus  had  to  learn  from  the 
words  of  others  what  as  yet  He  knew  not ;  and  that 
was  entirely  unknown  to  Hun  as  a  child,  which  He 
had  a  glimpse  of  as  a  boy,  conjectured  as  a  youth, 
and  first  clearly  perceived  as  a  man. — (2.)  Unchecked. 
In  attributing  to  the  Lord  Jesus  the  relative  imper- 
fection of  childhood,  we  must  carefully  avoid  imput- 
hig  to  Him  the  failings  of  childhood.  His  Ufe  showed 
no  trace  of  childish  faults,  to  be  hereafter  conquered. 
The  words  of  John,  Matt.  iii.  14,  show,  on  the  con- 
trary, what  impression  was  made  by  His  moral  pu- 
rity when  thirty  years  of  age  ;  and  the  voice  from 
heaven,  vs.  17,  sets  the  seal  of  the  divine  approval 
on  the  now  completed  development  of  the  Son  of 
Man,  a  seal  which  the  Holy  One  of  Israel  would  only 
have  affixed  to  absolute  perfection. — (3.)  It  was 
effected  by  means.  We  may  exclude  from  the  means 
whereby  this  development  was  effected,  (a)  a  learned 
education  by  Jewish  doctors  (John  vii.  1 5) ;  (6)  an 
Eastern,  Egyptian,  Greek,  or  Alexandrian  training, 
which  was  formerly  thought  of ;  (c)  an  instruction  in 
the  principles  of  the  various  Jewish  sects,  viz.,  the 
Pharisees,  Sadducees,  and  Esseues.  On  the  other 
hand,  we  may  ascribe  more  or  less  influence  to — (a) 
His  training  by  the  pious  Mary,  and  the  godly  Joseph, 
in  the  ways  of  a  quiet  domestic  life  ;  (6)  to  the  natu- 
ral beauties  of  the  neighborhood  of  Nazareth  ;  *  (c)  to 
the  Scriptures  of  the  Old  Testament,  which  He  un- 
doubtedly read,  understood,  and  delighted  in,  more 
than  any  other  child  ;  id)  to  the  annual  journeys  to 
Jerusalem,  which  must  certainly  have  opened  His 
eyes  to  the  corruption  of  His  nation  and  its  leaders ; 
and  (e)  above  all  to  prayerful  communion  with  His 
heavenly  Father.  But,  allowing  for  aU  these,  we  are 
forced  to  recur  (/)  to  that  essential  singularity  in  the 
personality  of  the  Lord,  whereby,  with  such  compar- 
atively weak  and  disproportioued  means,  he  could  be- 
come actu,  what  Ue  had  been  from  His  birth  potentid. 
— Lastly,  [4]  the  development  of  the  God-Man  was 
normal,  inasmuch  as  it  holds  up  to  His  peoj^le  au 
example  of  what  they  must  more  and  more  approach 
unto,  in  fellowship  with  Himself,  growing  by  tlie 


*  [Renan,  in  tlie  second  chapter  of  his  Vie  de  Jesus,  gives, 
from  personal  observation,  the  following  graphic  desciiption 
of  the  beauty  of  nature  around  Nazareth :  "  Is'azareth  was  a 
little  town,  situated  La  a  fold  of  land  broadly  open  at  the 
summit  of  the  gi-oup  of  mountaius  which  closes  on  the  north 
the  plain  of  Esdralon.  The  population  is  now  from  three 
to  four  thousand,  and  it  cannot  have  varied  very  much.  .  .  . 
The  environs  are  charming,  and  no  place  in  the  world  was 
so  well  adapted  to  dreams  of  absolute  happiness.  Even  in 
our  days,  Kazarcth  is  a  delightful  sojourn,  the  only  place 
pci-haps  in  Palestine  where  the  soul  feels  a  little  relieved  of 
the  burden  which  weighs  upon  it  in.  the  midst  of  this  un- 
equalled desolation.  The  people  are  fi'icndly  and  good- 
natured;  the  gardens  are  fresh  and  gTeen.  .  .  .  The  beauty 
of  the  women  who  gather  there  at  night,  this  beauty  which 
was  already  remarked  in  the  sixth  century,  and  iii  T\hich 
was  seen  the  gift  of  the  Virgin  Mary  (by  Antonius  Martyr, 
Ilincr.  %  5),  has  been  surprisingly  well  preserved.  It  is  the 
Syrian  type  in  all  its  languishing  gTiice." — I*.  S-J 


52 


THE  GOSPEL  ACCORDING  TO  LUKE. 


faithful  use  of  every  means  of  grace,  from  "  little 
children  "  to  "  young  men,"  and  from  "  young  men  " 
to  "  fathers"  in  Christ :  2  Cor.  iii.  18  ;  2  Pet.  iii.  18. 
— On  the  whole  subject  of  the  human  development 
of  the  Son  of  Man,  compare  Athanasius,  Orat.  III. 
conira  Aricm.  ch.  51  (tom.  i.,  p.  4Y5),  and  Gregory 
Nazianzen,  Oratio  43  in  laud.  Basilii,  ch.  38.  See 
alno  the  excellent  remarks  of  Ullmann,  Sinlessness 
of  Jesus  (p.  104  f.  of  the  5th  German  edition),  and 
those  of  Martensen  in  his  Dogmatik  ii.,  p.  315. 
The  latter  well  observes,  that  "  we  see  in  this  narra- 
tive, not  only  that  the  consciousness  of  His  peculiar 
relation  to  His  Father  is  dawning  within  Him ;  but 
that  in  His  sitting  in  the  midst  of  the  teachers  of  His 
nation,  not  merely  listening,  but  astonishing  them  by 
His  questions  and  answers,  we  may  also  perceive  the 
earliest  revelation  of  His  productive  relation  to  those 
around  Him  (discendo  docuii)." 

[P.  SciiAFF  {The  Person  of  Christ,  etc.,  1865,  p. 
34  ff.) :  "  Jesus  grew  up  among  a  people  seldom  and 
only  contemptuously  named  by  the  ancient  classics, 
and  subjected  at  the  time  to  the  yoke  of  a  foreign  op- 
pressor ;  in  a  remote  and  conquered  province  of  the 
Roman  empire  ;  in  the  darkest  district  of  Palestine  ;  in 
a  little  country-town  of  proverbial  insignificance  ;  in 
poverty  and  manual  labor  ;  in  the  obscurity  of  a  car- 
penter's shop ;  far  away  from  universities,  academies, 
libraries,  and  literary  or  polished  society ;  without 
any  help,  as  far  as  we  know,  except  the  parental 
care,  the  daily  wonders  of  nature,  the  Old  Testament 
Scriptures,  the  weekly  Sabbath  services  of  the  syna- 
gogue at  Nazareth  (Luke  iv.  16),  the  annual  festi- 
vals in  the  temple  of  Jerusalem  (Luke  ii.  42),  and  the 
secret  mtercourse  of  His  soul  with  God,  His  heavenly 
Father.  These  are,  indeed,  the  great  educators  of 
the  mind  and  heart ;  the  book  of  nature  and  the 
book  of  revelation  are  filled  with  richer  and  more  im- 
portant lessons,  than  all  the  works  of  human  art  and 
learning.  But  they  were  accessible  alike  to  every 
Jew,  and  gave  no  advantage  to  Jesus  over  His  hum- 
blest neighbor.  Hence  the  question  of  Nathaniel, 
"  What  good  can  come  out  of  Nazareth  ?  "  Hence 
the  natural  surprise  of  the  Jews,  who  knew  all  His 
human  relations  and  antecedents.  "  How  knoweth 
this  man  letters  ?  "  they  asked,  when  they  heard 
Jesus  teach,  "  having  never  learned  ? "  (John  vii.  15.) 
And  on  another  occasion,  when  He  taught  in  the  syn- 
agogue, "  Whence  has  this  man  this  wisdom  and 
these  mighty  works  ?  Is  not  this  the  carpenter's 
son  ?  is  not  His  mother  Mary  and  His  brethren 
(brothers)  James  and  Joses  and  Simon  and  Judas  ? 
And  His  sisters,  are  they  not  all  with  us  ?  Whence, 
then,  hath  this  man  all  these  things  ?  "  These  ques- 
tions are  unavoidable  and  unansv-'crable,  if  Christ  be 
regarded  as  a  mere  man.  For  each  effect  presupposes  a 
corresponding  cause.  .  .  Jesus  can  be  ranked  nei- 
ther with  the  school-trained  nor  with  the  self-trained 
or  self-made  men,  if  by  the  latter  we  understand,  as 
we  must,  those  who  without  the  regular  aid  of  living 
teachers,  yet  with  the  same  educational  means,  such  as 
books,  the  observation  of  men  and  things,  and  the  in- 
tense application  of  their  mental  faculties,  attained  to 
vigor  of  intellect  and  wealth  of  scholarship,  like  Sliak- 
spearc,  Jacob  Bochm,  Benjamin  Fraukliu,  and  others. 
AH  tiie  attempts  to  bring  Him  into  contact  with  Egyp- 
tian wisdom,  or  the  Essenic  Theosophy,  or  other  sour- 
ces of  learning,  are  without  a  shadow  of  proof,  and  ex- 
plaiu  nothing  after  all.  lie  never  quotes  from  books 
except  the  Old  Testament,  He  never  refers  to  secular 
histor)-,  poetry,  rhetoric,  mathematics,  astronomy, 
foreign  languages,  natural  sciences,  or  any  of  those 


branches  of  knowledge  which  make  up  human  learn- 
ing and  literature.  He  confined  himself  strictly  to 
religion.  But  from  that  centre  He  shed  light  over 
the  whole  world  of  man  and  nature.  In  this  depart- 
ment, unlike  all  other  great  men,  even  the  prophets 
and  the  apostles,  He  was  absolutely  original  and  inde- 
pendent. He  taught  the  world  as  one  who  had  learned 
nothing  from  it  and  was  under  no  obligation  to  it. 
He  speaks  from  divine  inluition  as  one  who  not  only 
knows  the  truth,  but  who  is  the  truth,  and  with  an 
authority,  which  commands  absolute  submission,  or 
provokes  rebellion,  but  can  never  be  passed  by  with 
contempt  or  indifference.  His  character  and  life 
were  originated  and  sustained  in  spite  of  circumstan- 
ces with  which  no  earthly  force  could  have  con- 
tended, and  therefore  must  have  had  their  real  foun- 
dation in  a  force  which  was  preternatural  and  di- 
vine."—P.  S.J 

7.  We  may  be  thankful  that  St.  Luke,  compared 
with  the  other  Evangelists,  has  communicated  to  us 
so  much  of  the  early  history  of  our  Lord  ;  nor  less 
so,  that  he  has  told  us  so  little ;  as  this  very  reticence 
furnishes  a  proof  of  his  Jldes  his/orica,  checks  vain 
curiosity,  and  shows  us  how  infinitely  more  impor- 
tant for  our  faith  is  the  history  of  His  ministry,  pas- 
sion, death,  and  gloi'ification,  than  that  of  His  youth 
and  childhood. 


nOMILETICAXr  AK'D    PRACTICAL. 

The  first  Passover  of  Jesus  :  1 .  The  history  ;  2. 
the  significance  of  this  journey  for  Jesus,  for  His 
parents,  for  Israel,  for  the  world. — The  first  appear- 
ance of  the  Messiah  in  the  sanctuary. — The  glory  of 
the  second  house  greater  than  that  of  the  first,  Hag. 
ii.  10. — The  first  Passover  of  Jesus  :  1.  Visited  with 
desire  ;  2.  celebrated  worthily ;  3.  left  obediently. — 
The  parents  and  the  child  united  before  the  Lord. — 
The  Son  of  Man  once  a  lost  son. — Seeking  for  Jesus : 
1.  The  anxiety  of  deprivation  ;  2.  the  joy  of  finding. 
— The  interchange  of  joy  and  sorrow  during  our 
earthly  pilgrimage. — Jesus  lost  in  the  hurry  and  bus- 
tle of  the  world,  but  found  again  in  the  temple. — 
Jesus  sitting  in  the  midst  of  the  teachers  whom  He 
was  afterwards  to  oppose. — The  school  of  Rabbis  at 
Jerusalem,  a  model  for  parents  and  children. — Mary's 
astonishment  excited  by  Jesus,  comp.  vss.  18  and  33. 
— The  over-hasty  zeal  of  Mary,  and  the  heavenly 
tranquillity  of  Jesus. — God,  the  Father  of  the  Lord 
Jesus  Christ,  in  a  sense  appHcable  to  Him  alone. — 
The  Son  of  Man  aroused  to  the  consciousness  of  His 
being  the  God-Man. — To  be  about  His  Father's  busi- 
ness, the  vocation,  1.  of  Christ ;  2.  of  the  Christian. 
— Even  the  first  recorded  saying  of  the  Lord  too 
deep  to  be  entirely  understood,  the  explanation  of  all 
His  deeds,  and  the  key  to  His  whole  life. — Christ's 
first  Passover  journey  :  1.  A  glimpse  into  the  history 
of  His  youth  ;  2.  a  turning-point  in  the  history  of 
His  development ;  3.  a  turning-point  in  the  history 
of  salvation. — The  return  from  Jerusalem  to  ISaza- 
reth,  a  specimen  of  the  voluntary  self-denial  and 
obedience  of  Christ. — Jesus,  even  at  Nazareth,  about 
His  Father's  business. — The  contemplative  faith  of 
Mary,  1.  in  its  secret  conflict,  2.  in  its  final  triumph. 
— The  growth  in  secret,  both  in  wisciom  and  stature, 
from  the  imperfect  child  to  the  perfect  man,  of  Him 
who  was  the  Most  High  and  Most  (iloi'ious. — The  in- 
crease in  grace. — He  v.iio  finds  favor  with  God,  finds 
favor  also  with  man. — The  season  of  waiting. — Faith- 
fulness in  little  things. — The  fifth  couunandment  not 


CHAP.  III.  1-22. 


53 


destroyed  but  fulfilled  by  Jesus. — The  fear  of  the 
Lord  the  beginning  of  wisdom. — Increase  in  wisdom 
and  age,  the  work  of  grace ;  favor,  the  crown  put 
upon  wisdom  and  age. — That  which  is  most  precious, 
though  ripening  in  the  world,  1.  was  then,  2.  is  now, 
3.  will  be  ever,  hidden  from  the  eye  of  the  world. 

Starke  : — The  care  parents  should  have  for  their 
children. — To  public  worship  must  be  added  domes- 
tic worship. — QuESNEL  : — Jesus  is  more  often  lost  in 
time  of  prosperity  than  in  times  of  misfortune  and 
persecution. — Hedingek  : — We  often,  from  erroneous 
judgment,  seek  Christ  among  our  kinsfolk  and  ac- 
quaintance, where  He  is  not  to  be  found. — We  often 
have  to  seek  long  for  Jesus  ;  and  this  is  our  best 
employment,  even  if  we  have  to  spend  more  than  one 
spiritual  day's  journey  upon  it. — Sorrow  for  the  loss 
of  Jesus,  a  i-easonable  sorrow. — He  who  would  be  a 
teacher  of  others,  must  first  be  a  learner. — Crauek  : 
— Christ  has  hallowed  instruction  by  question  and 
answer. — The  more  spiritual  gifts  any  one  has  re- 
ceived, the  more  careful  will  he  be  to  avoid  boasting. 
— Nova  Bibl.  Tub. : — Jesus  more  learned  than  His 
teachers  (Isa.  1.  4):  let  us  hear  Him. — Parents  trans- 
gress when  they  reprove  and  punish  their  children 
unseasonably  or  unreasonably,  Prov.  sx.  1-6  ;  xxii. 
6. — Majds  : — Children  may  instruct  their  parents,  if 
they  do  it  respectfully  and  modestly,  1  Sam.  xix.  4. — 
We  must  not  despise  what  we  do  not  understand. — 
OsiANDER : — Christ  has,  by  His  obedience,  made 
satisfaction  for  the  disobedience  of  children  ;  while, 
by  His  example,  He  teaches  children  to  obey  their 
parents. — Faith  keeps  in  her  heart  even  what  she 
does  not  understand. — There  is  little  hope  of  chil- 
dren who  increase  in  age  and  stature  only,  and  de- 
crease in  wisdom  and  favor. 


Heubner  : — The  care  of  man  is  not  sufficient  for 
children,  if  God  does  not  add  to  it  the  care  of  His 
angels. — Even  good  children  may  innocently  cause 
grief — As  Jesus  grew  and  ripened  in  retirement, 
so  the  ministers  of  the  gospel  often  have  long  to 
wait  before  God  calls  them  into  full  work. — Jesus 
commanding  respect  even  as  a  boy. — The  family  of 
Jesus  a  model  for  Christian  families. — The  charms 
of  the  history  of  Jesus  for  the  young. 

Stier  : — The  holy  child  Jesus  and  our  children  (a 
continuous  contrast). — Arndt  : — 1.  The  tokens;  2. 
the  excitements ;  3.  the  fruits  of  early  piety,  visible 
in  the  holy  child  Jesus. — The  early  history  of  Jesus : 
1.  Jesus  in  Nazareth;  2.  Jesus  o/' Nazareth. — A  des 
Amorie  v.  d.  Hoeven  (preacher  in  Utrecht,  died 
1849):  1.  Behold  the  child  Jesus!  2.  Behold  in 
the  child  the  man  Jesus !  3.  Become  children  in 
Christ,  that  you  may  become  men  1 — Gerdessen  : — 
The  appearance  of  Christ  in  the  sanctuary ;  Ought 
He  not  to  be,  1.  about  His  Father's  business  ;  2.  in 
the  midst  of  the  teachers  ;  3.  according  to  the  usage 
of  the  feast ;  4.  sought  for  sorrowing  ;  and  5.  mani- 
festing a  childlike  disposition  ? — M.  G.  Albrecht 
(died  1835) :  The  child  Jesus  is  often  lost  in  our  days, 
after  a  spiritual  manner. — Gaupp: — The  Mediator 
between  God  and  man  discernible  in  Jesus,  even  in 
His  twelfth  year ;  1.  In  the  holy  privacy  of  His  life 
in  God  ;  2.  in  the  consciousness  of  His  relation  to  the 
Father;  3.  in  the  unintermitted  occupation  of  His 
spirit  with  the  work  which  the  Father  had  given  Him 
to  do. — Rautenberg  : — Our  children  our  judges  :  1. 
What  this  means  ;  2.  how  this  happens  ;  3.  to  what 
this  leads. — Finally,  an  excellent  sermon  by  Adolphe 
MoNOD  (died  1856) :  Jesus  enfant,  modele  des  enfanfs, 
Paris,  1857. 


PART     SECOND. 

The  Beneficent  Activity  and  Holy' Behavior  of  the  Son  of  Man. 


FIRST    SECTION. 

TESTIMONY  BORNE   TO   MESSIAH. 
Chapter  III. 


A.  B^  the  Preaching  and  Baptism  of  John.     Ch.  III.  1-22, 

1  Now,  in  the  fifteenth  year  of  the  reign  of  Tiberius  Ctesar,  Pontius  Pilate  being  gov- 
ernor [procurator]  of  Judea,  and  Herod  being  tetrarch  of  Gahlee,  and  his  brother 
Philip  tetrarch  of  Iturea  and  of  the.  region  of  Trachonitis,  and  Lj^sanias  the^  tetrarcli 

2  of  Abilene,  Annas  and  Caiaphas  being  the  high  priests,^  the  word  of  God  came  unto 

3  John,  the  son  of  Zacharias  [Zachariah],  in  the  wilderness.  And  he  came  into  all  the 
country  about  [the]  Jordan,  preaching  the  baptism  of  repentance  for  the  remission  of 

4  sins ;  As  it  is  written  in  the  book  of  the  words  of  Esaias  [Isaiah]  the  prophet,  saying,^ 
The  voice  of  one  crying  in  the  wilderness.  Prepare  ye  the  way  of  the  Lord,  make  His 

5  paths  straight.     Every  vaUey  shall  be  filled,   and  every  mountain  and  hill  shall  be 


54 


THE   GOSPEL  ACCORDING  TO  LUKE. 


brought  low;  and  the  crooked  shall  be  made  straight,  and  the  rough  ways  shall  he 
6  made  smooth ;  And  all  flesh  shall  see  the  salvation  of  God. 
1  Then  said  he  to  the  multitude  [multitudes,  o;(Aots]  that  came  forth  to  be  baptized  of 

[by]  him,  0  generation  [Brood]  of  vipers,  who  hath  warned  you  to  flee  from  the  wrath 

8  to  come  ?  Bring  forth  therefore  fruits  worthy  of  [meet  for]  repentance ;  and  begin 
not  to  say  within  yourselves,  W  e  have  Abraham  to  [for]  our  father :  for  I  say  unto 

9  you.  That  God  is  able  of  these  stones  to  raise  up  children  unto  Abraham.  And  now 
also  the  axe  is  laid  unto  the  root  of  the  trees :  every  tree  therefore  which  bringeth  not 
forth  good  fruit  is  hewn  down,  and  cast  into  the  fire. 

10,  11  And  the  people  asked  him,  saying.  What  [then]  shall  we  do  then?  He  answereth 
and  saith  unto  them.  He  that  hath  two  coats,  let  him  impart  to  him  that  hath  none ; 
and  he  that  hath  meat  [food],  let  him  do  likewise. 

12  Then  came  also  publicans  to  be  baptized,  and  said  unto  him.  Master,  what  shall  we 

13  do?      And   he   said   unto   them,  Exact  no   more   than  that  which  is   appointed  you. 

14  And  the*  soldiers  likewise  demanded  of  him  [asked 'him],  saying.  And  what  shall  we 
do?  And  he  said  unto  them.  Do  violence  to  no  man  [one],  neither  accuse  any  falsely; 
and  be  content  with  your  wages. 

15  And  as  the  people  were  in  expectation,  and  all  men  mused  [all  were  reasoning, 
hia\oyLt,o{xivoiv  TravTcov]  in  their  hearts  of  [concerning]  Joljn,  whether  he  were  the  Christ, 

16  or  not;  John  answered,  saying  unto  thevi  all  [answered  them  all,  saying,  aTveKpivaro  6 
'I.  airaa-Lv  Ae'ywi^],  I  indeed  baptize  you  with  water  [i^Sari]  ;  but  one  mightier  than  I 
Cometh,  the  latchet  of  whose  shoes  I  am  not  worthy  to  unloose:  He  shall  baptize  you 

17  with  [in,  ev]  the  Holy  Ghost,  and  with  fire:  Whose  fan  is  in  His  hand,  and  He  will 
thoroughly  purge  His  [threshing-]  floor,  and  will  gather  the  wheat  into  His  garner ; 

18  but  the  chaff  He  will  burn  with  fire  unquenchable.  And  many  other  things,  in  his 
exhortation  [And  with  many  other  exhortations  he],  preached  he  unto  the  people. 

19  But  Herod  the  tetrarch,  being  reproved  by  him  for  Herodias  his  brother  Philip's 

20  [brother's]^  wife,  and  for  all  the  evils  which  Herod  had  done  [did,  eirotijo-e].  Added  yet 
this  above  all,  that  he  shut  up  John  in  prison. 

21  Now,  when  all  the  people  were  baptized,  it  came  to  pass,  that  Jesus  also  being  bap- 

22  tized,  and  praying,  the  heaven  was  opened.  And  the  Holy  Ghost  descended  in  a  bodily 
shape,  like  a  dove,  upon  Him ;  and  a  voice  came  from  heaven,  which  said,*  Thou  art 
My  beloved  Son ;  in  Thee  I  am  well  pleased. 

r'  Vs.  1. — The  article  die  should  be  omitted  as  in  governcyr  and  the  preceding  ielrarch. 

-  Vs.  2. — Or  more  correctly,  according  to  the  oldest  reading:  Aniiasheing  higU-pricst  and  Caiaphas,  ewt  a.pxi-^p^<os 
'Xvva  KaX  K.,  I'or  which  the  texL  rec.  reads  67r'  apxiepeiav — a  manifest  correction  on  account  of  the  two  names.  On 
Annas  or  Ananus,  and  Joseph  or  Caiaphas,  his  son-in-law  and  successor  in  the  office  of  high-priest,  see  Matt.  xsvi.  3 ; 
John  xviii.  13 ;  Joseph.  Anliq.  xviii.  2,  2 ;  and  Exeg.  Notes, 

3  Vs.  4. — The  word  saying,  AeyovTos,  is  unnecessary  and  should  he  omitted  on  the  authority  of  Codd.  Sin.,  B.,  D., 
L.,  etc.,  and  the  modern  critical  editions.     It  was  inserted  from  Matt.  iii.  3. 

^  Vs.  14. — The  article  should  be  omitted  as  in  the  Greek. 

5  Vs.  19.— The  text.  rec.  inserts  from  Mark  vi.  17,  ^lAiirn-ov  after  yvvaiKo^,  against  the  best  ancient  authorities,  in- 
cluding Cod.  Sin.     The  modern  critical  editions  omit  it. 

«  Vs.  22. — The  words  wliicli  said,  Keyovaav ,  should  be  thrown  out  of  the  text,  according  to  Codd.  Sin.,  B.,  D.,  L., 
Vulg.,  etc.    Insertion  fi'om  Matt.  iii.  17. — P.  S.] 

the  time  when  he  governed  alone ;  but  as  Luke  is 
here  speaking  of  iiyefxoAa,  and  not  of  fjLovapx'i"-  or 
^a(7i\fia,  he  seems  to  include  the  two  preceding 
years,  in  which  Tiberius,  indeed,  possessed  a  power 
no  way  inferior  to  that  of  Augustus. — (b)  Pontius 
Pilate,  the  successor  of  Valerius  Gratus,  and  sixth 
governor  (jirocuraior)  of  Judea,  possessed  this 
dignity  for  ten  years  under  the  above-named  Empe- 
ror, viz.,  from  VVQ-VSO  A.U.C.,imtil  he  was  deprived 
of  his  office  in  consequence  of  the  accusations  of  the 
Jews. — (c)  Herod  (Antipas)  became  tetrarch  of 
Galilee  after  the  death  of  his  father,  Herod  the 
Great,  750,  and  continued  in  his  government  till  his 
deposition  in  792.— ((Z)  His  brother  Philip  re- 
ceived, contemporaneously  with  himself,  the  tetrarchy 
of  Iturea  and  Trachonitis,  and  remained  in  this 
post  till  his  death  in  786.  According  to  Josephus 
{Ant.  Jud.  xvii.  8,  1),  his  jurisdiction  extended  also 
over  Batansea  and  Auranitis,  while  his  brother  also 
governed  Persea.— (c)  Lysanias,  tetrarch  of  Ahi- 


EXEGETICAL  AIS'D  CE,ITICA1. 

Vs.  1.  In  the  fifteenth  year,  etc. — With  this 
chronological  notice,  Luke  points  out,  as  his  prede- 
cessors had  omitted  doing,  the  exact  position  which 
the  sacred  narrative  occupies  on  the  wide  platform 
of  universal  history.  We  will  endeavor  to  point 
out,  as  briefly  as  possible,  what  may  be  deduced 
from  his  indication  concerning  the  precise  period  of 
the  public  appearing  of  Jolni  and  of  Jesus. — («) 
The  fifteenth  year  of  the  reign  of  Tiberius 
Caesar  is  easily  ascertained.  Augustus  died  A.U.C. 
767,  which,  taking  this  event  as  the  termhms  a  quo, 
gives  the  year  782.  It  seems,  however,  probable, 
that  our  computation  must  be  made  from  the  time 
when  Tiberius  was  associated  with  Augustus  in  the 
government  of  the  Emi)ire,  two  years  earlier,  which 
would  give  us  the  year  780.  The  reigning  years  of  a 
Roman  emperor  were,  indeed,  commonly  dated  from 


CHAP.  III.  1-22. 


55 


lene,  was  not  the  ruler  from  Chalcis,  )3etween  Leba- 
non and  Anti-Lebanon,  who  was  jiut  to  death,  four 
and  twenty  years  before  ('hrist,  by  Antony,  at  the 
instigation  of  Cleopatra,*  but  may  have  been  a 
second  Lysanias,  whom  Josephus  passes  over  in 
silence,  as  less  celebrated  than  the  former.  It  will 
not  seem  improbable  to  any,  that  two  princes  of  the 
same  name  should  have  ruled  over  the  same  district, 
during  the  course  of  so  many  years. — And  lastly,  (/ ) 
with  regard  to  the  high-priests,  Annas  and 
Caiaphas.  For  remarks  concerning  the  latter,  see 
Lange  on  Ifatt.  xxvi.  3  [vol.  i.  p.  4G0]  ;  the  former 
had  been  made  high-priest  by  Cyrenius,  but  deposed 
seven  years  after  by  Vitellius.  He  was  succeeded  by 
three  others,  and  lastly  by  Caiaphas.  That  he 
should  have  continued,  after  his  deposition,  to  bear 
the  name  of  high-priest  in  the  sacred  history,  seems 
owing  to  the  influence  he  still  possessed, — an  influ- 
ence originating  in  his  own  character,  strengthened 
by  his  relationship  to  Caiaphas,  and  always  employed 
in  opposition  to  Christianity.  He  is  even  always 
mentioned  first,  either  on  account  of  his  age,  or  be- 
cause he  first  bore  the  office  of  high-priest,  or  per- 
haps because  he  exercised  the  office  alternately  with 
Caiaphas.  f  See,  with  respect  to  this  latter  supposi- 
tion, Hug,  Einl.in's  N.  T.  ii.  p.  218,  and  Friedlied, 
Arehdoloc/ie  der  Leidensgeschichte.  We  shall  not  be 
mistaken  if,  using  this  notice  of  Luke  as  a  founda- 
tion, we  reckon  the  date  of  John's  ministry  to  have 
been  the  year  780,  and  that  of  our  Lord's  birth, 
thirty  years  earlier,  viz.,  750,  or  about  four  years  be- 
fore the  usual  Christian  era. — Compare  the  exact, 
and,  in  our  estimation,  not  yet  superseded,  calcula- 
tions of  WiESELER,  in  his  Chronological  Spiopsh.^ 

Vs.  2.  The  word  of  God  came. — We  can  see 
no  reason  for  supposing  (with  Wieseler)  that  this 
refers,  not  to  the  first  preacliiug,  but  to  some  later 
appearance,  of  the  Baptist,  which  was  the  immediate 
cause  of  his  imprisonment.  The  solemnity  of  this 
inti'oduction  leads  us  rather  to  conclude,  that  the 
Evangelist  intends  to  point  out  the  time  when  John 
began  to  exchange  his  solitary  life  in  the  wilderness 
for  one  of  public  activity.  And  this  circumstantial 
chronology  is  the  more  suitable,  since  the  eras  of 
John  aud  of  Jesus  are  inseparable ;  the  baptism  of 
the  King  of  the  heavenly  kingdom  following  the  pub- 
lic appearing  of  the  forerumier,  and  taking  place  in 
the  same  year. 

Unto  John,  the  son  of  Zachariah. — See  Luke 
i.  5,  etc. — In  the  wilderness. — The  locality  is  thus 
indefinitely  mentioned  by  Luke,  while  the  sphere  of 
his  activity  is  only  generally  stated  as  extending  eis 
TTUTav  TTiv  Tref)ix(>'pof  rod  'lopS.  For  Theophilus, 
who  lived  so  far  from  the  scene  of  the  sacred  histo- 
ry, a  more  exact  indication  was  unnecessary.  Com- 
pare, however,  John  i.  28  ;  iii.  23,  and  the  remarks 
on  Matt.  iii.  1  [vol.  i.  p.  68]. 

Vs.  4.  The  voice  of  one  crying  in  the  vrilder- 
ness,  etc. — There  is  no  reason  for  so  closely  uniting 

*  [Joseph.  Aniiq.  xv.  4,  1 ;  xix.  5,  1 ;  xx.  7,  1 ;  De  hf.llo 
Jad.  i.  13,  1 ;  ii.  11,- 5  ;  Cass.  Dio,  49,  32.  Meyer  concludes 
asiiinst  Strauss  that  the  statement  of  Luke  is  confirmed 
rather  than  i-cfuted  by  Josephus. — P.  S.] 

t  [WoiioswoETH  ill  Joe. :  "  St.  Luke,  in  a  spirit  of  reve- 
rence for  the  sacred  office — instituted  by  God  Himself — of 
the  Ilijrh-Priesthood,  which  was  hereditary  and  for  life, 
docs  not  acknowledge  that  the  Ilish-I'riest  cuuld  be  lawful- 
ly made  and  unmade  by  the  civil  power.  He  still  calls 
Annas  the  High-Priesl,  and  yet,  since  Caiaphas  was  defacio 
High-Priest,  and  was  commonly  reputed  so  to  be,  he  adds 
his  name  in  the  second  place  to  that  of  Annas." — P.  S.] 

t  [Comp.  also  the  careful  essay  of  Andrhws  on  the  date 
of  Christ's  bu-th,  m  his  Life  of  our  Lord,  pp.  1-22.— P.  S.] 


these  words,  as  to  make  them  designate  the  voice  of 
John,  as  a  vox  clamantis  in  deserto.  The  word 
~i 3*7523  (Isa.  xl.  3)  does  not  belong  to  the  preceding 
X"lip  tip  ,  but  to  the  immediately  following,  prw- 
parate  vlam  Domini.  The  parallelism  exacts  that 
we  should  translate.  Prepare  ye  in  the  u'ilderness  the 
way  of  the  Lord,  make  straight  in  the  desert  a  high- 
way for  our  God,  Isa.  xl.  3.  The  voice  of  the  caller 
is  the  same  mentioned  in  ver.  8.  Luke  gives  this 
prophetic  passage  more  correctly,  and  more  closely 
follows  the  Septuagint,  than  the  otiier  Synoptists, 
especially  in  the  closing  phrase,  oij/erai  Traaa  adp^, 
K.r.A. 

Vs.  5.  Every  valley,  etc. — That  the  whole  of 
this  passage,  from  Isaiah,  is  figurative  language,  de- 
rived from  tlie  march  of  a  monarch,  preceded  by  las 
herald,  scarcely  needs  mentioning.  The  particular, 
however,  which  must  not  be  overlooked  is,  that  the 
prophecy  of  Isaiah  xl.  (Luke  knows  nothing  yet  of  a 
second  Isaiah),  though  it  has  a  real,  has  no  direct  or 
exclusive  reference  to  John  the  Baptist.  A  manifes- 
tation of  the  glory  of  God  is  announced,  which,  be- 
ginning with  the  return  from  Babylon,  is  beheld  in 
incomparable  splendor  at  the  coming  of  Christ,  and 
since  goes  on  in  growing  fulfilment,  but  is  not  com- 
pleted till  the  last  day.  Every  prophet  of  the  Old 
Testament  going  before  the  face  of  Jehovah,  was  a 
type  of  John  the  Baptist,  who  was  to  announce  the 
advent  of  the  God-Man ;  and  John  again  was  the 
type  of  every  apostle,  preacher,  or  missionary,  who 
causes  "  the  voice  of  one  crying  "  to  be  heard,  before 
the  King  Himself  can  appear.  This  voice  began  to 
sound  when  Isaiah  first  perceived  and  interpreted  it ; 
it  was  heard  with  unusual  power  through  John's  iu- 
strimientality ;  it  will  not  be  silent  tiU  the  last  trum- 
pet shall  be  heard. 

Vs.  1.  To  the  multitudes — Brood  of  Vipers ! 
— This  mode  of  address  might  seem  strange  to  us, 
without  the  more  detailed  account  of  St.  Matthew,  who 
informs  us  (ch.  iii.  7),  that  the  people,  addressed  in 
this  discouraging  manner,  were  by  no  means  anxious 
inquirers  after  salvation,  but  rather  Pharisees  and  Sad- 
ducees,  or  at  least  such  as  were  infected  by  their  per- 
nicious leaven.  Among  this  multitude  must  then  be 
reckoned  the  crowds  attracted  to  the  banks  of  the 
Jordan  by  idle  curiosity,  if  by  no  worse  motive,  whom 
the  penetrating  glance  of  John  appreciates  at  their 
proper  value.  John,  on  the  banks  of  the  Jordan, 
appears,  as  Jesus  did  afterward,  with  the  fan  in  his 
hand ;  and  before  we  accuse  him  of  harshness,  we 
should  do  well  to  remember,  first,  that  love  itself  can 
be  severe,  and  that  the  meek  Saviour  Himself  was 
inexorably  so,  toward  hypocrites ;  and  secondly, 
that  the  judgment  here  announced  was  not  inevita- 
ble, but  only  impending  over  obstinate  impenitence, 
while  John  earnestly  desires  that  they  may  yet  es- 
cape it,  and  points  out  the  way  of  safety.  By  the 
terms,  "serpents,"  "brood  of  vipers,"  the  diaboli- 
cal nature  of  hypocrisy  is  pointed  out.  Comp.  2 
Cor.  xi.  14  ;  Rev.  xx. — Who  hath  warned  you? — 
in  other  words,  who  hath  taught  j-ou,  and  how  came 
you  to  think  that,  while  you  remain  as  you  are,  and 
without  an  inward  change  of  mind,  you  can  escape 
the  wrath  to  come,  by  comphance  with  an  outward 
sign  alone '?  The  last  of  the  Old  Testament  prophets 
had  also  spoken  of  the  judgment  to  be  executed  by 
the  Messiah  (Mai.  iv.  5,  6);  but  the  Jews  pacified 
themselves  with  the  idea,  that  this  threat  applied  to 
the  Gentiles,  and  not  to  themselves. 

Vs.  8.  Bring  forth  therefore  fruits  worthy 


56 


THE  GOSPEL   ACCORDING  TO  LUKE. 


of  repentance. — These  are  the  tpya  mentioned 
Acts  xxvi.  20,  and  detailed  in  the  same  connection, 
ver.  11.  John  requires  these,  because  without  them 
they  could  not  possibly  escape  the  wrath  to  come 
{ovi/). 

And  begin  not,  etc.— -Descent  from  Abraham, 
the  national  boast  of  the  Jews,  had  now  a  higher  im- 
portance in  their  eyes,  because  they  believed  that 
this,  though  standing  alone,  would  give  them  a  right 
to  share  in  the  blessings  of  the  Messiah.  This  idea 
was,  as  it  were,  the  shield  under  which  they  sought 
to  shelter  themselves  from  the  sharp  arrows  of  the 
preaching  of  repentance,  and  which  John  thus  snatches 
from  them. — Of  these  stones. — He  points  to  the 
stones  of  the  wilderness,  with  reference  too,  perhaps, 
to  the  creation,  wlien  God  made  man  of  the  dust  of 
the  earth.  The  notion,  that  the  call  of  the  heathen 
was  now  present  to  the  mind  of  the  Baptist,  is  at  least 
unproved ;  nor  is  there  in  his  preaching  any  reference 
to  this  event. 

Vs.  9.  The  Axe  is  laid. — There  is,  in  these 
words,  a  passing  on  from  the  notion  of  the  possibility, 
to  that  of  the  certainty,  of  the  wrath  to  come.  The 
axe  laid,  not  near  to  the  unfruitful  branches,  but  to 
tlie  very  roots,  points  to  the  judgment  of  extermina- 
tion about  to  break  forth  on  the  impenitent. — Every 
tree,  etc. — A  fruitless  fig-tree  was  afterward  made, 
by  our  Lord,  the  representative  of  the  whole  Jewish 
nation  (Luke  xiii.  6) ;  but  here  each  tree,  about  to 
be  hev/n  down,  denotes  an  impenitent  individual,  re- 
ceiving his  sentence.  John  at  least  does  not  teach 
an  aTTOKardaTaais  iravTUiv. 

Vs.  10.   And  the  people  asked  him. — The 

question  of  perplexed  penitents ;  not  unlike  that  put 
to  Peter,  at  the  feast  of  Pentecost,  Acts  ii.  37.  The 
answer  is  given  entirely  in  the  Old  Testament  fashion, 
and  from  a  legal  point  of  view,  without  any  mention 
of  the  higher  requisites  of  faith  and  love ;  and  is  re- 
markable, as  showing  how  thoroughly  practical,  tem- 
perate, and  even  comparatively  rigorous,  was  the 
morality  of  the  preacher  of  repentance.  A  man  who 
made  the  duties  of  mercy  and  justice,  of  brotherly 
love  and  fidelity  in  daily  intercourse,  so  prominent, 
could  scarcely  be  an  enthusiast.  Luke  is  the  only 
Evangelist  who  has  communicated,  from  some  un- 
known source,  these  special  features  of  the  Baptist's 
teaching.  His  whole  answer  shows  with  what  pene- 
tration he  had,  even  in  his  secluded  life,  observed  the 
chief  defects  of  each  different  class.  He  who  would 
influence  men,  must  not  live  so  severed  from  them, 
that  he  ceases  to  know  and  understand  them. 

Vs.  11.  He  that  hath  two  coats,  etc. — They 
arc  not  required  to  leave  their  several  callings,  but 
to  sacrifice  their  selfishness  while  remaining  in  them. 
Oomp.  Isa.  Iviii.  3-G ;  Dan.  iv.  24. 

Vs.  13.  Exact  no  more,  etc. — The  covetousness 
and  selfishness  of  the  publicans,  the  "  immodesfia 
publlcanorum,''^  had  become  proverbial ;  John  pro- 
nounces an  irrevocable  veto  against  their  exac- 
tions. 

Vs.  14.  Soldiers. — It  is  uncertain  whether  these 
soldiers  were  used  for  purposes  of  police  (Ewald),  or 
whetlier  they  belonged  to  some  foreign  legion  em- 
ployed by  Herod  in  his  wars  (Miclnielis).  At  all 
events,  they  were  men  actually  employed  in  military 
service,  and  were  perhaps,  by  their  question,  kindred 
spirits  to  the  pious  centurion  Cornelius  (Acts  x.) — 
Amo-tifii',  to  extort  by  fear,  to  lay  under  contriljution. 
:s,vK0(pai^Tt7v,  to  play  the  spy,  thence  to  slander,  to  do 
injustice  (to  cheat).  How  much  opportunity  the 
military  eervice  afforded  for  such  practices,  and  how 


much  the  hardships  of  the  times  were  thereby  en- 
hanced to  many,  needs  no  explanation. 

[John  did  not  say  to  the  soldiers :  Throw  away 
your  arms  and  desert  your  colors  ;  but :  Do  not  abuse 
your  power.  His  exhortation  plainly  implies  the 
lawfulness  of  the  military  profession,  and  consequent- 
ly the  right  of  war  under  certain  circumstances. 
Aggressive  wars,  it  is  true,  are  always  wrong,  but 
defensive  wars  against  foreign  invasion  and  domestic 
rebellion  are  justifiable.  War  is  always  a  dread  ca- 
lamity, but  in  the  present  state  of  society,  it  is  often 
an  unavoidable  necessity,  and  the  only  means  of  de- 
fending the  rights,  the  honor,  and  the  very  existence 
of  a  nation,  and  may  thus  prevent  still  greater  evil. 
It  is  a  destroyer  and  barbarizer,  but  in  the  overruling 
providence  of  God  it  may  become  a  civilizerand  even 
a  Chriatianizer. — P.  S.] 

Vs.  15.  Whether  he  were  the  Christ. — A 
surprising  proof  of  the  deep  impression  made,  by  the 
moral  strictness  of  the  Baptist,  upon  the  susceptible 
mind  of  the  multitude.  There  was  some  foundation 
of  truth  in  this  delusion,  since,  by  means  of  John, 
Christ  Himself,  though  invisibly,  was  standing  at  the 
door  and  knocking.  The  moral  greatness  of  John  is 
shown  in  the  fact,  that  he  made  no  use  of  tliis  delu- 
sion of  the  people,  but  hastened  to  withdraw  within 
those  limits  which  they  would  almost  have  compelled 
him  to  pass.  Similar  conduct  was  shown  by  Paul 
and  Barnabas,  Acts  xiv.  15. 

Vs.  16.  John  answered  them  all,  saying. — 
And  if  we  also  read  that,  on  an  entirely  distinct  occa- 
sion, he  gave  the  same  answer  to  a  small  section  of 
the  Sanhedrin  (John  i.  25),  we  are  by  no  means  forced 
to  the  conclusion,  that  one  Evangelist  contradicts  the 
other,  but  rather  that  John  repeated  this  saying  at 
different  times ;  a  saying  whose  purport  was  so  im- 
portant, and  whose  form  was  figurative  language  so 
entirely  in  the  spirit  and  after  the  heart  of  the  Bap- 
tist, that,  having  once  uttered  it,  he  could  not  have 
expuessed  himself  more  powerfully  and  naturally 
with  respect  to  this  vital  question. 

Vs.  IG.  One  mightier  than  I. — A  general  ex- 
pression for  what  he  elsewhere  declares  in  a  more 
definite  manner,  c.  g.,  John  i.  30.  The  greater  might 
of  the  Messiah  is  here  made,  by  the  context,  to  con- 
sist especially  in  the  fact,  that  His  baptism  can  eflFect 
what  John's  baptism  is  powerless  to  produce.  Con- 
sequently, He  more  deserves  the  reverence  and  atten- 
tion of  the  people,  while  His  forerunner  deems  him- 
self unworthy  to  perform  the  most  menial  office  for 
Him. 

He  shall  haptize  you  with  [better  in]  the 
Holy  Ghost,  and  with  fire. — He  will,  so  to  speak, 
wholly  immerse  you  in  the  Holy  Ghost,  and  iu  the 
fire.*     The  baptism  of  the  Spirit,  which  produces  re- 

*  [The  difference  between  iSawTt'^eii'  0  5  a  t  i  without  iv, 
and  iSaTTTifeiv  e  v  ■nvf.v^t.a.Ti.  ayiu)  koX  irvpC,  should  be  noticed 
iu  the  translation  by  willi  in  tlie  former  and  in  in  the  latter 
case  :  the  instrumental  dative  signifies  the  element  h;/  tohicli, 
the  jireposition  iv  the  localitj-  or  element  in  ivliicli  1he  bap- 
tism is  performed.  Matthew,  however,  in  the  parallel  pas- 
sag:e,  iii.  11,  12,  uses  iv  in  both  cases,  while  in  Mark  i.  8 
there  is  a  diirercnco  of  reading;  some  authorities  have  iv  be- 
fore iiSaTi  and  irvevixari.,  others  oniit^  it  before  both,  still 
others  (as  Cod.  Sin.)  read  iiSan  and  iv  irveviiaTi.  I  ])refer 
the  latter  as  being  more  consistent  with  Scripture  usage, 
comp.  Luke  iii.  16;  John  i.  33;  Acts  i.  5;  xi.  16,  as  well  as 
with  the  nature  of  the  case.  Water  may  be  regarded  both 
as  the  element  in  which,  and  as  the  clement  by  which  bap- 
tism is  performed,  and  hence  may  or  may  not  be  connected 
with  iv ;  but  the  Holy  Spirit  could  not  properly  be  conceived 
as  the  mere  iustruincnt  of  an  act,  and  hence  should  in  every 
case  be  construed  with  the  local  preposition  e  v  .—As  rcgaris 
the  bearing  of  the  phrase  to  haplize  in  the  Holy  Ghost,  on  the 


C^AP.  III.  1-22. 


57 


newal,  is  contrasted  with  the  baptism  of  water,  which 
can  only  represent  it.  The  baptism  of  fire  is  ap- 
pointed for  the  imconverted,  as  that  of  the  Holy 
Spirit  for  believers.*  As  Simeon  had  amiounced 
that  Christ  was  set  for  the  fall  of  some  and  rising  of 
others,  so  does  John  here  describe  Him  as  coming 
with  a  twofold  baptism.  Some  are  renovated  by  His 
baptism,  others  buried  in  the  fiery  baptism  of  final 
judgment. 

Vs.  17.  Whose  fan,  etc.— See  Matt.  iii.  12  [vol. 
i.  p.  72.]  The  same  figure  occurs  also  Jer.  xv.  7, 
and  Luke  xsii.  31 ;  while  the  internal  connection  be- 
tween the  Kvpuy^ia.  of  John  and  that  of  Malachi  iv.  1 
is  self-evident. 

Vs.  18.  He  preached  the  Gospel  unto  the 
people. — The  announcement  of  the  most  fearful 
judgments  belongs,  then,  no  less  than  that  of  an 
abundant  baptism  of  the  Spirit,  to  that  work  of  evan- 
gelization which  the  Baptist  had  commenced.  A  sig- 
nificant hint  to  those  who  consider  a  representation 
of  the  judgments  of  the  Lord  fundamentally  incom- 
patible with  the  full  and  free  preaching  of  the  Gos- 
pel. 

Vs.  19.  But  Herod. — The  first  appearance  upon 
the  scene,  of  the  tetrarch,  who  is  hereafter  to  play  so 
terrible  a  part  in  the  Baptist's  history.  He  was  the 
son  of  Herod  the  Great,  and  of  Malthace,  a  Samari- 
tan. He  married  first  the  daughter  of  King  Aretas, 
but  afterwards  entered  into  an  adulterous  connection 
with  his  brother  Philijj's  wife.  The  account  here 
given  by  Luke  should  be  specially  compared  with 
that  of  Mark  (ch.  vi.  17-20).  Mark  tells  us  that  this 
punishment  did  not  hinder  Herod  from  esteeming 
John  in  a  certain  sense ;  Luke,  that  he  had  not 
brought  it  upon  himself  by  reproving  this  crime 
alone,  but  also  all  the  evils  that  Herod  did. 
There  can  be  no  ground  for  doubting  (with  Meyer)  the 
historical  character  of  a  narrative  so  psychologically 
probable.  He  who  is  in  any  measure  acquainted 
with  the  character  of  the  tetrarch,  will  not  doubt  that 
a  preacher  of  repentance  would  find  material  enough 
for  reproving  him  concerning  irovripd.  That  these 
reached  their  climax  in  the  imprisonment  and  execu- 
tion of  John,  was  a  conviction  which  Luke  undoubt- 
edly shared  with  all  Christian  antiquity,  and  which 
needs  no  justificati(m. 

Vs.  2U.  That  he  shut  up  John  in  prison. — It 
is  not  impossible  that  he  allowed  him  less  and  less 
liberty  in  the  prison  to  wliich  he  had  been  condemn- 
ed, and  at  length  cut  off  all  access  to  him.  The 
whole  of  Luke's  account  of  John  is  summary,  and 
written  without  regard  to  chronology  :  he  here  collects 
all  that  he  has  to  say  concerning  the  forerunner,  that 
he  may  confine  himself  for  the  future  to  the  history 


immersion  controversy,  it  is  hardly  fair  to  press  it  one  way  or 
the  other,  since  in  this  case  the  term  is  evidently  used  figura- 
tively, tliougii,  of  course,  with  reference  to  the  sacred  rite. 
It  moans  to  be  overwhelmed  or  richly  furnished  with  the 
Holy  Sph-it.  Dr.  van  Oosterzee,  like  Dr.  Lanpe  and  most 
of  the  Gennan  commentators,  adheres  to  the  original  and 
prevailing  iisagc  of  pajrT-i^aj ;  hut  they  do  not  intend  to  deny 
the  w-lder  Hellenistic  use  of  the  term,  much  less  to  convey 
the  idea  that  immersion  is  the  onli/  proper  mode  of  baptism, 
the  oti'c'ot  and  validity  of  which  docs  not  depend  either  on 
the  quantity  or  quality  of  water,  or  the  mode  of  its  applica- 
tion, but  upon  the  power  of  the  Holy  Spirit  accompanying 
the  water  and  tlie  administration  of  the  rite  in  the  nanie  of 
the  Holy  Trinity  and  with  the  intention  to  baptize.  Comp. 
on  this  controversy  the  lengthy  remarks  in  my  Hislnry  of 
the  Apostolic  Church,  §  142,  p.  —  (of  the  English  edition).— 
P.  S.] 

*  [So  also  Dr.  I/ange.  Comp.  my  annotation  on  Mat  t.  iii. 
11,  vol.  i.  p.  72,  in  dissent  from  this  reference  of  the  baptism 
of  fire  to  the  final  judgment. — P.  S.] 


of  Jesus  alone  ;  the  narrative  of  the  baptism  forming 
the  point  of  transition. 

Vs.  21.  It  came  to  pass,  etc. — The  necessity  of 
comparing  together  the  accounts  of  the  difierent 
Evangelists,  in  order  to  obtain  an  exact  description 
of  the  chief  events  of  the  Gospel  history,  is  here  very 
apparent.  Not  one  Evangehst  communicates  a  com- 
plete account  of  what  hap]iened  at  our  Lord's  bap- 
ti.sm ;  and  it  is  only  by  collating  their  several  con- 
tributions, that  we  obtain  a  complete  view  of  the 
occurrence.  Matthew  gives  us  the  most  copious  ac- 
count, and  also  the  dialogue  which  took  place  between 
the  Baptist  and  the  Saviour ;  Mark,  according  to  his" 
usual  custom,  narrates  very  concisely,  but  with  the 
addition  of  some  fresh  and  graphic  incident, — here 
the  opening  of  the  heavens  ((7xi{b,"f''"'"s  tuus  olip.): 
John  depicts  the  subjective  side  of  this  event,  in  its 
high  significance  to  our  Lord's  forerunner :  Luke  pre- 
supposes an  acquaintance  with  the  occurrence,through 
the  apostolic  Krjpx'y.u.a,  and  touches  upon  it  for  the, 
sake  of  completeness,  and  especially  to  render  con- 
spicuous the  testimony  borne  by  the  Father  to  {he 
Son  on  this  occasion.  In  this  condition  of  things,  it 
is  unfiiirness  itself  to  understand  our  Evangelist's  ex- 
pressions, which  certainly  were  never  penned  with 
diplomatic  exactness,  so  ad  literam  as  to  cause  an 
irreconcilable  discrepancy  between  himself  and  his 
fellow-witnesses.  Plainly,  the  words,  that  Jesus  was 
baptized  when  all  the  people  Tvere  baptized, 
do  not  necessarily  imply,  that  lioth  the  baptism  of 
the  Lord  and  the  opening  of  the  heavens  happened 
in  the  presence  of  a  numerous  multitude, — such  a 
publicity  would  have  been  a  violation  of  both  human 
and  divine  decorum.^ — but  only,  that,  at  the  period 
when  the  greatest  number  of  baptisms  was  taking 
place,  the  baptism  of  Jesus  of  Nazareth  took  place 
(and  naturally  in  private)  among  others.  The  object 
of  Luke  is,  not  to  narrate  the  baptism  for  its  own 
sake,  but  for  the  sake  of  the  heavenly  authentication 
which  the  Lord  then  received. 

Vs.  21.  Jesus  also  being  baptized,  and  pray- 
ing.— It  is  one  of  the  singularia  Lucce^  that  he  often 
mentions  that  Jesus  prayed,  even  when  the  other 
Evangelists  make  no  mention  of  the  circumstance ; 
as,  for  example,  on  the  night  i>reeeding  the  choosing 
of  His  Apostles  (Luke  vi.  12.)  By  uniting  the  ac- 
counts of  all  the  Evangelists,  with  reference  to' our 
Lord's  practice  of  private  prayer,  we  find  that  He, 
who  always  lived  in  uninterrupted  communion  with 
the  Father,  specially  and  emphatically  hallowed 
every  turnmg-poiut  of  his  earthly  career — His  bap- 
tism, choice  of  Apostles,  renunciation  of  a  throne 
(John  vi.  15),  transfiguration,  and  his  journey  towards 
his  last  sufferings — by  solitary  prayer.  Those  who 
accept  the  view  that  the  Evangelist  describes  a  pub- 
lic baptism,  must  surely  have  lost  sight  of  his  account 
of  this  act  of  prayer.  Or  did  He  then  so  pray  puhlice, 
that  the  heavens  were  opened,  a  sort  of  show-prayer 
in  fact  ?  As  well  might  we  infer  from  Luke's  words, 
literally  interpreted,  the  incongruity,  that  He  Avas 
baptized  with  all  the  people,  in  jnassa,  and  at  the 
same  time. 

Vs.  21.  The  heaven  was  opened. — The  ob- 
jective character  of  tlie  narrative  is  remarkable.  Ac- 
cording to  Matthew  and  Mark,  it  is  Jesus  who  sees 
heaven  opened,  and  for  whose  sake  this  occuiTcnce 
takes  place.  Jolm  expressly  states,  that  the  ray  fell 
upon  the  mind  of  the  Baptist ;  while  Luke  relates 
the  event  as  though  uncaused  by  the  subjectivity  of 
any,  and  in  this  respect  satisfies  the  higher  require- 
ments of  historic  narrative. 


58 


THE   GOSPEL  ACCORDING   TO  LUKE. 


Ys.  22.  In  a  bodily  shape,  like  a  dove. — The 

mention  of  the  dove  by  all  the  four  Evangelists,  plain- 
ly shows,  that  the  descent  of  the  Spirit  was  usually 
compared,  by  the  Baptist  who  saw  it,  and  afterwards 
by  those  who  related  it,  to  the  descent  of  a  dove.  It 
is,  however,  by  no  means  necessary  to  infer,  from  the 
awfiartKhv  ii^us  of  Luke,  the  actual  form  of  a  dove. 
Luke  does  not  say,  a-ooixariKcS  ei'Sei  Trepio-repa?,  but 
0)9  TreptiTTfpaj'.  By  supposing  a  ray  of  light  to  have 
descended  from  the  opened  heaven,  gently,  swiftly, 
and  evenly,  like  the  downward  flight  of  a  dove,  and 
to  have  shone  around  the  head  of  the  praying  Saviour 
for  some  space  of  time,  we  escape  many  difficulties, 
and  obtain  a  representation  beautiful  in  itself,  and 
becoming  the  divine  majesty.  It  is  by  no  means 
proved,  that  the  dove  was,  in  the  days  of  Jesus,  re- 
garded by  the  Jews  as  an  emblem  of  the  Holy  Spirit. 
The  very  shy  nature  of  the  dove  renders  it  difficult  to 
conceive  its  descending  from  heaven,  and  abiding  on 
a  newly  baptized  person,  even  in  a  vision.  And  if 
ancient  Christian  art,  exchanging  the  figure  for  the 
fact,  constantly  introduced  a  visible  dove  into  every 
representation  of  the  baptism,  it  is  only  probable  that 
this  unffisthetic  treatment  was  the  result  of  an  exe- 
getical  error.  Our  view  also  will  satisfactorily  ex- 
plain why  Justin  Martyr  {Dial  cum  Trypli.  c.  88), 
as  well  as  the  Gospel  of  the  Hebrews  (Epiphanius, 
Hoerei.  xxx.  13),  mentions  a  vivid  ray  of  light  as 
suddenly  surrounding  the  banks  of  Jordan.  By  a 
very  natural  symbolism,  light  was  regarded  by  the 
Jews  as  an  emblem  of  the  Divinity ;  and  we  can  see 
no  reason  why  the  descent  of  a  ray  of  light  should 
not  also  have  been  compared  to  the  descent  of  a 
dove. 

[I  beg  leave  to  differ  from  the  esteemed  author 
in  his  ingenious  attempt  to  get  rid  of  the  dove.  The 
Holy  Spirit  did  not  use,  indeed,  a  real,  living  dove  as 
His  organ  (as  Satan  used  a  serpent  in  the  history  of 
temptation),  else  the  Evangelists  would  not  connect 
d)y  or  ioael  with  irepiaTepd,  but  He  assumed,  in  His 
form  of  manifestation  to  the  mward  vision  of  John 
(comp.  the  parallel  passage  of  John  i.  32,  /(John)  saw, 
and  Matt.  iii.  16,  "  he  saw  "),  an  organized  bodily  shape, 
<Ta>fj.artKov  eZSos  (Luke),  and  this  was,  according 
to  the  unanimous  testimony  of  all  the  Evangelists, 
the  shape  of  a  dove,  or  looked  like  a  dove,  cbs  Trfpicre- 
pd,  which  is  the  natural  symbol  of  purity  and  gentle- 
ness. The  comparison  is  between  the  Spirit  and  the 
dove,  and  not  (as  Bleek  and  others  assume)  simply 
between  the  descent  of  the  Spirit  and  the  flight  of  a 
dove,  for  this  would  leave  the  cjifxariKhv  eiSos  of 
Luke  unexplained.  The  whole  phenomenon  was,  of 
course,  not  material,  but  supernatural  (a  irvivfj-arLKy] 
Seaipi'a),  yet  none  the  less  objective  and  real.*  Why 
should  the  creative  Spirit,  who  in  the  beginning  was 
brooding  {like  a  dove,  as  the  Talmud  has  it)  over  the 
face  of  the  waters  (Gen.  i.  2),  brought  cosmos  out 
of  chaos,  not  be  able  to  create  an  orgaiuzed  shape  of 
deep  symbohcal  significance  ?  A  dove  is  decidedly 
a  more  appropriate  and  expressive  medium  of  His 
manifestation  than  the  form  of  "  a  ray  of  light  from 
heaven."  There  is  no  good  reason,  therefore,  to  de- 
viate here  from  the  old  interpretation,  which  is 
adopted  also  by  de  Wettc,  Jleycr,  anil  Alford,  as  the 
plain  and  natural  meaning  of  Lulte. — P.  S.  ] 

Vs.  22.  A  voice  from  heaven. — There  is  no 
reason  for  understanding  this,  either  of  a  so-called 

*  [Comp.  Jerome  in  loc:  "  Apcriuiilur  aulem  coeli  non 
reseralinne  clemcntorum  scd  spiritimUhus  nculin,  qiiibus  el 
Ezechiel  in  principio  voluminw  sui  anerlos  cos  esse  commemo- 
Tat."—l\  a.] 


bl'p  ns,  a  pure  invention  of  the  later  Eabbis,  or  of 
thundw,  which,  indeed,  is  often  called  the  voice  of 
the  Lord  in  the  poetical,  but  never  in  the  historical, 
books  of  the  Old  Testament.  Everything  compels 
us  to  accept  this  as  an  actual,  extraordinary,  and 
plainly  audible  voice  from  heaven ;  yet  such  a  one  as 
would  be  understood  and  interpreted  only  in  a  pecu- 
liar state  of  mind  and  spirit,  such  as  that  in  which 
Jesus  and  John  then  were.  Any  interpretation 
which  impugns  either  the  reality  or  the  agency  of  the 
voices  from  heaven,  heard  during  the  life  of  Jesus,  is 
objectionable.  Certainly  Jesus  understood,  still  bet- 
ter than  John,  the  full  force  and  meaning  of  the 
Father's  voice.  For  the  servant  it  was  the  decisive 
intimation,  "  This  same  is  He ;"  for  the  Son,  the 
definite  declaration,  "  Thou  art  My  beloved  Son." 
The  reference  to  Ps.  ii.  '7,.Isa.  xlii.  1,  is  evident;  but 
the  opinion,  that  Jesus  is  here  called  the  Son,  in 
whom  the  leather  is  icell  pleased,  only  because  he  is 
the  Messiah  of  Israel,  the  theocratic  King,  is  derived 
from  the  exegetic  commentum,  that,  in  Is^ew  Testa- 
ment diction,  Xpiaros  and  o  vlhs  06oD  are  only  two 
terms  to  denote  the  same  idea.  (On  the  whole  narra- 
tive, compare  the  Dlsputatio  theol.  inaug.  de  locis 
evang.  in  quibus  Jesum  baptismi  ritum  subiisse  tradi- 
tur,  by  Dr.  J.  J.  Prins,  L.  B.,  1838 ;  and  on  John  the 
Baptist,  a  monograph  by  G.  E.  W.  de  Wys,  Schoon- 
hoven,  1852.) 

DOCTKINAIi  AJS^D  ETHICAIi. 

1.  In  the  beginning  of  the  third  chapter  of  Luke, 
compared  with  the  close  of  the  second,  we  feel  how 
remarkable  is  the  transition  from  quiet  seclusion  to 
unbounded  publicity,  in  the  incidents  recorded.  On 
the  preaching  and  ministry  of  John,  see  the  remarks 
on  Matt.  iii.  [vol.  1.  p.  67  ff.] 

2.  In  the  choice  of  the  time  at  which  the  voice 
of  the  Baptist,  and  so  shortly  after  that  of  the  Lord, 
should  begin  to  be  heard,  we  see  another  manifest 
proof  of  the  wisdom  of  God.  What  civil,  pohtical, 
and  moral  misery  is  associated  with  the  names  which 
Luke  here  (vs.  1  and  2)  mentions !  AU  Israel  had, 
indeed,  become  a  barren  wilderness,  when  "  the  voice 
of  one  crying"  was  loudly  and  unexpectedly  heard. 

3.  The  preaching  of  John,  as  Luke  communicates 
it,  is,  even  in  its  form,  of  a  prophetic.  Old  Testament 
character.  The  Lord  comes  in  the  wind,  in  the 
earthquake,  and  in  the  fire,  but  not  yet  in  the  still 
small  voice.  It  is  easy  to  remark  the  diflference  be- 
tween the  voice  of  the  law,  which  resoimds  here,  and 
that  of  the  gospel,  which  was  afterward  heard ;  but 
not  less  necessary,  perhaps,  to  observe  their  still  more 
striking  agreement.  Even  in  the  severest  tones  of  the 
preacher  of  repentance  the  evangelical  clement  may 
be  recognized,  while  we  meet  with  expressions  in  the 
discourses  of  Jesus  quite  as  strong  as  any  which  we 
hear  from  the  lijis  of  John  [e.  g..  Matt.  si.  20-24  ; 
xxiii.  13  f.).  If  we  shrink  from  the  notion,  that  the 
Lord  Himself,  on  such  occasions,  was  standing  on 
lower  ground.  Old  Testament  ground,  from  which  He 
afterward  rose  to  greater  heights,  we  shall  be  obliged 
to  conclude,  that  the  New  Testament  also  recognizes  a 
revelation  of  wrath  not  less  terrible  than  was  thrcat- 
eneil  under  the  Old.  Matt.  xix.  6  may  aptly  be  cited 
in  this  case. 

4.  The  morality  preached  by  John  differs  from 
that  of  the  Lord,  inasmuch  as  the  former  lays  more 
stress  upon  tlie  regulation  of  the  external  conduct, 
while  Jesus  lays  more  upon  that  of  the  inner  life. 


CHAP.  in.  1-22. 


59 


It  is,  however,  self-evident,  that  all  which  John  re- 
quires from  the  people,  the  publicans,  and  the  soldiers, 
is  only  valuable  in  his  eye  so  far  as  it  is  the  fruit  and 
proof  of  an  inward  change  of  mind.  Jolin  could  not 
be  contented  with  fruits  externally  united  to  a  dead 
tree,  but  must  recognize  the  truth  of  Matt.  vii.  18. 
But  the  more  he  knew  himself  to  be  unable  to  com- 
municate the  new  hfe,  the  more  strenuously  would  he 
insist  on  such  conduct  as  would  give  unambiguous 
proof  of  an  inward  desire  of  salvation ;  and  the  more 
emphasis  he  laid  upon  the  inflexible  demands  of  the 
law,  the  more  intense  must  be  the  desires  awakened 
in  the  hearts  of  many. 

5.  The  character  of  John,  as  exhibited  by  his 
lowly  testimony  to  himself,  contrasted  with  the  lofty 
expectations  of  the  people,  is  one  of  the  most  exalted 
which  the  history  of  the  kingdom  of  God  can  show. 
To  have  been  able  to  enlist  thousands  on  his  side  by 
a  single  word,  and  not  to  utter  that  word,  but  to 
direct  the  attention  of  these  thousands  to  another, 
whom  they  had  not  yet  seen,  and  as  soon  as  He  ap- 
pears, humbly  to  retire  to  the  background,  yea,  even 
to  rejoice  in  his  own  abasement,  if  only  this  other  be 
exalted  (John  iii.  29,  30), — when  has  a  more  elevated 
character  been  seen,  and  how  can  such  moral  great- 
ness be  explained,  unless  the  words  of  Luke  i.  15,  80 
were  tlie  expression  of  unmixed  truth  ? 

6.  The  inquiry  concerning  the  aim  and  purpose 
of  John's  baptism,  is  quite  independent  of  that  con- 
cerniug  the  antiquity  and  meaning  of  the  baptism  of 
proselytes.  He  who  submitted  to  it,  confessed  him- 
self, by  this  very  act,  to  be  impure,  and  worthy  of 
punishment ;  acknowledged  his  obligation,  as  one 
called  into  the  kingdom  of  the  Messiah,  to  lead  a 
holy  life ;  and  received  the  assurance  that  God  would 
forgive  his  sins.  Even  here,  then,  forgiveness  was 
not  to  be  earned  by  the  sinner's  own  previous  amend- 
ment ;  but  with  the  announcement  of  the  kingdom 
of  God  was  revealed  the  preventing  grace  of  the 
Father,  which  promised  forgiveness  of  sins  ;  and  only 
faith  in  this  grace  could  afford  strength  for  moral 
improvement,  which  could  alone  enable  liim  who  was 
the  subject  of  it  fully  to  taste  the  joy  of  pardon. 
This  baptism  differed  from  all  former  Old  Testament 
washings,  by  its  special  reference  to  the  now  nearly 
approaching  kingdom  of  Messiah ;  while  the  distinc- 
tion between  the  baptism  of  John  and  the  subsequent 
Christian  baptism  was,  that  the  former  prepared  and 
separated  for  the  kingdom  of  God,  and  the  latter  ad- 
mitted within  it.  On  this  account,  baptism  by  the 
disciples  of  Jesus,  and  even  by  the  Lord  Himself,  at 
the  commencement  of  His  public  ministry  (John  iii. 
22 ;  iv.  2),  can  be  regarded  as  only  a  continuation  of 
this  preparatory  baptism  of  Johm  Christian  baptism, 
the  baptism  of  consecration,  could  not  be  instituted 
till  the  New  Covenant  had  been  instituted  in  Christ's 
blood,  the  tlirone  of  the  kingdom  of  heaven  ascended, 
and  the  promise  of  the  Holy  Spirit  fulfihed. 

7.  Not  only  did  John  and  Christ  stand  in  external 
connection  with  each  other,  but  they  are  inseparably 
united.  As  John  preceded  Christ,  so  must  the 
preacher  of  repentance  still  cause  his  voice  to  be 
heard  in  the  heart,  before  Christ  can  live  in  us. 
Through  anxiety  to  peace,  through  repentance  to 
grace,  was  not  only  the  way  into  the  kingdom  of  the 
Lord  for  the  Jews  in  those  days,  but  also  for  Chris- 
tians in  these.  Holy  strictness  is  still  the  true  initia- 
tion into  the  exalted  joy  of  the  Christian  life.  He 
who  remains  the  disciple  of  John  without  coming  to 
Christ,  endures  hunger  without  obtaining  food ;  he 
who  will  go  to  Christ  without  having  been  spiritually 


a  learner  in  the  school  of  John,  finds  food,  without 
having  any  appetite  for  it. 

8.  Every  answer  to  the  inquiry,  why  Jesus  suf- 
fered Himself  to  be  baptized,  may  be  considered 
unsatisfactory,  which  either  regards  baptism  as  neces- 
sary for  the  Lord,  in  the  same  sense  as  it  was  for  the 
sinful  Israelites,  or,  on  the  other  hand,  sees  in  this 
fact  only  a  compliance  with  an  existing  usage  of  no 
special  importance  to  Himself.  John  unmediately 
perceived  that  baptism,  as  an  acknowledgment  of 
guilt  and  impurity,  was  unnecessary  for  Jesus  (Matt, 
iii.  14.)  Nor  do  we  read  that  any  requirement  of 
^eTctroia  was  made.  Perhaps  we  may  even  regard  the 
mention,  by  Matthew,  that  "  when  He  was  baptized. 
He  went  up  straightway  (euflur)  out  of  the  water,"  as 
a  hint  at  the  difference  between  His  baptism  and  that 
of  the  other  Jews,  who  probably  remained  some  time 
under  the  water.  If  we  inquire  into  the  Lord's  own 
view  of  the  necessity  of  baptism  in  His  o^vn  case.  He 
calls  it  a  fulfilling  of  all  righteousness.  He  considers 
it  as  fitting  that  He  should  now  submit  to  this  rite, 
as,  thirty  years  before,  it  was  considered  fitting  that 
He  should  be  circumcised  and  presented  in  the  tem- 
ple. He  was  hereby  brought  into  personal  relation 
with  that  kingdom  of  God,  the  future  subjects  of 
which  were  to  be  set  apart  in  like  manner,  and  en- 
tered into  communication  with  an  impure  world  whose 
sins  He  was  to  bear.  And,  though  no  acknowledg- 
ment of  obligation  was  necessary  in  His  case,  yet  a 
holy  and  solemn  consecr;ition  to  His  high  vocation 
was  by  no  means  superfluous.  Needing  no  purifica- 
tion for  Himself,  He  yet  receives  it,  as  head  of  His 
body  the  Church,  for  all  His  members;  and  thus 
proves  that  He  will  be  in  all  things  like  unto  His 
brethren,  sin  only  excepted.  Besides,  it  is  seen  by 
the  incidents  which  accompanied  and  followed  it, 
what  it  was  the  wiU  of  the  Father  that  this  baptism 
should  be  to  Him,  even  the  heavenly  consecration 
of  the  Son  to  the  work  which  the  Father  had  given 
Him.  He  consecrates  Himself,  and  at  the  same 
time  the  Father  consecrates  him,  to  the  kingdom  of 
God. 

9.  It  is  apparent,  from  Isa.  xi.  2,  that  the  anouu- 
ing  with  the  Holy  Spirit  was  among  the  characteris- 
tics of  the  Messiah.  The  peculiarity,  however,  is, 
that  while  He  came  momentarily  upon  the  elect  of 
the  Old  Testament,  He  remained  upon  Jesu^.  The 
sanie  thought  is  paraphrastically  expressed  in  the  old 
Evangelium  Nazareeorum,  where  the  Holy  Spirit  is 
introduced  at  the  baptism  of  the  Lord  as  saying: 
"  My  Son,  I  was  waiting  in  all  the  prophets  tCl  Thou 
shouldest  come,  that  I  might  rest  upon  Thee.  Thou 
art  My  resting-place  {tii  enim  es  requies  mea),  My 
only-begotten  Son,  who  rulest  forever." 

10.  The  revelation  at  the  Jordan  was  neither  new 
nor  unnecessary  to  the  God-Man.  Undoubtedly  the 
consciousness  of  the  Lord,  with  respect  to  His  work 
and  person,  had  been  continually  increasing  in 
strength,  clearness,  and  depth,  since  the  occurrence 
recorded  of  His  twelfth  year.  His  very  first  word  to 
John  shows  how  He  places  Himself  upon  a  level  with 
the  greatest  of  the  prophets ;  and  He  wlio  will  fuliil 
all  righteousness  must  well  know  who  He  is,  and 
wherefore  He  is  come.  But  now  the  revelation  from 
above  impresses  its  unerring  seal  upon  the  perfect 
revelation  within,  and  Lidce  represents  this  seahng 
(Jolm  vi.  27,  4(Tcppdyi(Tei')  as  a  definite  answer  to 
prayer.  As  tlio  voice  from  Heaven  (John  xii.)  con- 
secrated Him  the  atoning  High  Priest,  and  that  upon 
Tabor  declared  Him  the  greatest  of  the  prophets,  who__ 
was  to  be  heard  before  Moses  and  EUas,  80  was  His* 


60 


THE  GOSPEL  ACCORDING  TO  LUKE. 


formal  appointment  as  King  of  the  heavenly  king- 
dom bestowed  upon  Him  in  the  presence  of  the  Bap- 
tist. 

11.  The  descent  of  the  Holy  Spirit  at  the  baptism, 
and  the  miraculous  birth  of  our  Lord  by  the  power 
of  the  Holy  Spirit,  are  by  no  means  inconsistent  facts. 
Undoubtedly,  the  Son  of  Man  had  not  lived  thirty 
years  upon  earth  without  the  Holy  Spirit :  and  it  is 
an  arbitrary  assumption  to  suppose  that  miraculous 
power  was  specially  bestowed  upon  Him  at  this  in- 
stant. Our  Lord,  however,  had  hitherto  possessed 
the  gifts  of  the  Holy  Spirit  only  by  means  of  his  con- 
tinual communion  with  the  Father,  and  of  the 
Father's  unceasing  communications  to  Him.  There 
is  nothing  unfounded  in  the  opinion,  that  the  Father 
communicated  still  more  to  Him,  who  already  pos- 
sessed so  much,  and  that  the  indwelling  element  of 
His  life  was  developed,  in  all  its  fulness,  by  a  new 
and  mighty  afflation  from  above.  We  should  not  be 
able  to  determine  with  certainty  what  He  now  re- 
ceived, unless  we  could  compare  His  inner  life  before 
and  after  His  baptism  ;  but  for  this  we  are  not  fur- 
nished with  sufficient  data.  It  is  enough  for  us  to 
know  that  the  Holy  Spirit,  who  had  been  for  thirty 
years  the  bond  of  communion  between  the  Father 
and  His  incarnate  Son,  now,  at  the  begmning  of  His 
public  ministry,  entered  into  new  relations  with  Ilim. 
He  anointed  Him  as  King  of  the  kingdom  of  heaven, 
and  at  the  same  time  as  a  Prophet,  mighty  in  deed 
and  word  before  God  and  the  people. 

12.  The  whole  history  of  the  baptism  of  Jesus  is 
highly  and  abidingly  valuable  in  a  doctrinal  point  of 
view.  It  is  a  pledge  to  us  that  our  Lord  voluntarily 
undertook  His  work  upon  earth,  began  and  ended  it 
with  full  consciousness,  and  was  furnished  with  all 
the  gifts  and  powers  which  it  required.  It  gives  to 
our  faith  in  the  Son  of  God  the  objective  foundation 
of  divine  testimony,  which  can  neither  be  denied  nor 
recalled.  And  it  presents  us  with  so  striking  a  reve- 
lation of  the  fulness  of  the  divine  nature,  when  the 
Father  gives  testimony  to  the  Son,  and  the  Holy 
Spirit  descends  in  a  visible  form,  that  we  can  scarce- 
ly read  it  without  recalling  the  words  of  one  of  the 
Fathers :  /  ad  Jordanem  et  videbis  Trinitatem.'''' 


HOillLETICAIi  AXD  PRACTICAI,. 

John  and  Jesus  in  their  mutual  relation. — The 
history  of  the  kingdom  of  God,  in  its  connection 
with  the  liistory  of  the  world. — Tiberius  and  Herod 
in  princely  robes ;  Annas  and  Caiaphas  in  priestly 
garments;  John  in  the  rough  clothing  of  a  preacher 
of  repentance. — The  forerunner :  1.  His  severity 
toward  the  unholy  multitude;  2.  his  humility  to- 
ward the  holy  Christ. — Preparing  the  way  of  the 
Lord,  is,  1.  a  difficult  work ;  2.  an  indispensable  ne- 
cessity ;  3.  a  blessed  employment. — The  voice  of  the 
caller ;  1.  How  much  it  rcijuires ;  2.  how  gravely  it 
threatens ;  3.  how  gently  it  comlbrts  and  promises. — 
John  must  still  precede  Jesus. — The  abasement  of 
all  that  is  high,  and  the  elevation  of  all  that  is  low, 
in  the  heart  whereinto  Christ  enters. — Fruitless 
efforts  to  escape  the  wrath  to  come. — The  fruits  of 
conversion:  1.  No  true  religion  without  conversion; 
2.  No  true  conversion  witliout  godliness. — Descent 
from  Abraham  gives  no  precedence  in  the  kingdom 
of  God. — What  tlie  power  of  God  can  make  out  of 
stones :  1.  Of  stones  of  the  desert,  children  of  Abra- 
ham ;  2.  of  stony  hearts,  hearts  of  flesh. — The  axe 
laid  to  the  root  of  the  trees :  what  justice  has  laid  it 


to  the  root ;  what  mercy  leaves  it  still  lying  at  the 
root ! — The  judgment  on  unfruitful  trees  is,  1.  surely 
to  be  expected;  2.  perfectly  to  be  justified;  3.  still 
to  be  avoided. — The  great  inquiry.  What  shall  we 
do?  LA  question  becoming  all;  2.  a  question  an- 
swered to  all. — The  answer  to  the  great  inquiry  of 
life,  1.  from  the  stand-point  of  the  law  (Luke  iii.  10- 
14);  2.  from  the  stand-point  of  grace  (Acts  ii.  38.) — 
No  true  peace,  without  a  vigorous  struggle  against 
besetting  sins. — The  fundamental  law  of  the  king- 
dom of  God,  in  its  application  to  daily  life. — No 
condition  too  lowly,  or  too  unfavorable,  to  allow  a 
man  to  prove  himself  a  subject  of  the  kingdom  of 
God.  The  beneficial  influence  of  conversion  upon 
the  military  profession. — How  would  it  have  been,  if 
John  had  been  the  Christ  V — Baptism  with  water  and 
the  Spirit:  1.  The  distinction;  2.  the  connection 
between  them. — Deep  humility,  the  greatness  of 
John  the  Baptist. — The  exalted  nature  of  Jesus, 
freely  owned  by  John,  a  confession,  1.  honorable  to 
John ;  2.  due  to  Christ ;  3.  important  to  the  world, 
to  Israel,  to  us. — Jesus  the  true  Baptist. — Baptism 
with  the  Holy  Spirit :  with  the  Spirit,  1.  of  truth,  to 
enlighten  us ;  2.  of  power,  to  renew  us ;  3.  of  grace, 
to  comfort  us ;  4.  of  love,  to  unite  us  to  each  other, 
to  Christ,  to  God. — Baptism  with  fire  considered,  1. 
on  its  terrible ;  2.  on  its  inevitable ;  3.  on  its  benefi- 
cial side. — The  preaching  of  the  gospel  by  John  is 
especially  the  preaching  of  repentance  :  1.  As  such, 
it  was  prophesied  of;  2.  as  such,  it  was  carried  on; 
3.  as  such,  it  worked ;  4.  as  such,  it  is  still  needed. 
The  thresher  and  the  fan,  the  wheat  and  the  barn, 
the  chaff  and  the  unquenchable  fire. — John  before 
Herod:  1.  The  strict  preacher  of  repentance ;  2.  the 
innocent  victim ;  3.  the  avenging  accuser. — John,  a 
faithful  court-preacher. — John  and  our  Lord  on  the 
banks  of  the  Jordan. — The  most  exalted  solemnity 
during  the  Baptist's  life. — The  voice  from  heaven  at 
the  Jordan,  a  revelation  for  John,  for  Jesus,  for  us. — 
The  time  of  baptism,  a  time  of  prayer. — The  voice 
of  the  Father,  the  Amen  to  the  prayer  of  the  Son. — 
Jesus  baptized  with  the  Holy  Spirit. — The  anointing 
of  Christ,  the  anointing  of  the  Christian. — The  first 
voice  from  heaven  to  the  Lord's  honor,  the  key-note 
of  the  subsequent  voices  from  heaven. — The  heaven- 
ly authentication  after  thirty  years  of  solitary  separa- 
tion. 

Starke  : — Everything  happens  at  the  right  time. 
— The  light  arises  in  darkness,  when  it  looks  most 
gloomy. — The  chief  work  of  the  preacher  must  ever 
be  to  prepare  the  way  to  the  Lord  Jesus. — Repent- 
ance no  easy  matter  :  it  costs  time  and  labor  to  level 
mountains. — The  Church  of  God  is  not  confined  to 
any  special  people. — God  seeks  fruit ;  is  not  con- 
tented with  mere  leaves ;  and,  however  high  a  tree 
thou  mayest  be,  is  no  respecter  of  persons. — The 
work  of  God,  for  the  most  part,  begins  with  people 
of  low  condition. — A  preacher  must  inculcate  not 
merely  general,  but  special  duties,  according  to  the 
condition  of  his  hearers.  The  multitude  generally 
knows  no  medium,  but  vv^ould  either  raise  a  man  to 
heaven,  or  plunge  him  into  hell. — Christ  can,  and 
will,  in  His  own  good  time,  purify  His  Church;  a  ■ 
comfort  for  those  who  mourn  over  its  present  corrup- 
tion.— The  Church  is  not  without  chatf ;  heart-Chris- 
tians and  lip-Christians  are  always  mingled. — Christ 
receives  baptism  in  the  same  manner  as  sinful  men ; 
what  humility  ! — The  mystery  of  the  Trinity  is  here 
plainly  enough  depicted :  away  with  the  vain  bab- 
bling of  Jews  and  Socinians. 

Hedbxer  : — The  faithful  preaching  of  repentance, 


CHAP.  III.  23-38. 


61 


an  iict  of  heroism. — The  solemn  voice  of  truth  does 
not  repel,  but  attracts.  The  mere  preaching  of  the 
law  cannot  lead  to  salvation ;  the  preaching  of  the 
gospel  can  alone  do  this. — Christ  knows  the  genuine 
and  the  spurious  among  His  followers ;  what  teacher 
is  like  Him  ?  Jesus  received  a  heavenly  consecration 
to  His  calling :  we  too  may  enter  upon  our  calling, 
if  we  have  the  inward  consciousness  that  God  has 
chosen  us  for  our  work,  and  the  inward  witness  that 
we  are  the  children  of  God. 

Arndt: — How  does  the  light  arise  upon  man- 
kind, and  upon  individual  men  ?  The  appearance  of 
John  may  teach  us.  Day  dawns  quietly  yet  power- 
fully ;  gravely  yet  full  of  promise. — The  baptism  of 
Jesus  in  the  Jordan  considered,  1.  as  strange  in  the 
sight  of  man;  2.  as  pleasing  in  the  sight  of  God. 
ScHLEiERMiciiEu: — What  must  precede  the  Lord's 
entrance  into  human  hearts. — Harlkss  (in  a  sermon 
on  Luke  iii.  15-17) :  On  the  question,  what  kind  of 


prophets  do  we  require  ?  Such  as  (a)  think  humbly 
of  themselves ;  (6)  know  how  to  reprove  the  folly  of 
the  multitude;  and  (c)  direct  attention  from  them- 
selves to  Him  who  came  with  the  baptism  of  the 
Holy  Spirit,  and  will  come  with  the  fiery  baptism  of 
judgment.  Strauss  : — [Late  court-preacher  and  pro- 
fessor at  Berlin.] — The  greatest  man    and  Christ; 

1.  What  is  the  greatest  of  men  compared  with  Christ  ? 

2.  What  is  Christ  compared  with  the  greatest  of  men  ? 
Palmer: — Testimony  for   Christ  must  always   be, 

1.  a  voluntary ;  2.  a  just ;  3.  a  constant  testimony. 
F.  W.  Krummacher  : — The  kingdom  of  Christ,  ac- 
cording to  the  preaching  of  John,  is,  1.  a  kingdom 
not   of  this   world,  though  a  world-wide  kingdom  ; 

2.  a  kingdom  not  of  outward  show,  but  a  kingdom 
of  truth ;  3.  a  kingdom  not  of  false  peace,  but  of 
substantial  help ;  4.  not  a  kingdom  of  the  law,  but 
of  salvation ;  5.  not  a  kingdom  of  demands,  but  a 
kingdom  of  grace. 


B.   Testimony  of  the  Genealogy.     Ch.  HI.  23-38. 

23  And  Jesus  Himself  began  to  be  about  thirty  years  of  age  [Jesus  Himself  was  about 
thirty  years  of  age  when  He  began  (His  ministry)]  ;  ^  being  (as  was  supposed)  the  son 

24  of  Joseph,  which  [who]  was^  the  son^  of  Heli,*  AVhich  was  the  son  of  Matthat,  which 
was  the  son  of  Levi,  which  was  the  son  of  Melchi,  which  was  the  son  of  Jaima,  which 

25  was  the  son  of  Joseph,  Which  was  the  son  of  Mattathias,  which  was  the  son  of  Amos, 
which  was  the  son  of  Naum,  which  was  the  son  of  Esli,  which  was  the  son  of  Nagge, 

26  AVhich  was  the  son  of  Maath,  which  was  the  son  of  Mattathias,  which  was  the  son  of 

27  Semei,  which  was  the  son  of  Joseph,  which  was  the  son  of  Juda,  "Which  was  the  son  of 
Joanna,  which  was  the  son  of  Rhesa,  which  was  the  son  of  Zorobabel,  which  was  the  son 

28  of  Salathiel,  which  was  the  son  of  Neri,  AVhich  was  the  son  of  Melchi,  which  was  the  son 
of  Addi  Avhich  was  the  son  of  Cosam,  which  was  the  son  of  Elmodam,  which  was  the  son 

29  of  Er,  Which  was  the  son  of  Jose,  which  was  the  son  of  Eliezer,  which  was  the  son  of 

30  Jorim',  which  was  the  son  of  Matthat,  which  was  the  son  of  Levi,  Which  was  the  son  of 
Simeon,  which  was  the  son  of  Juda,  which  was  the  son  of  Joseph,  which  was  the  son  of 

31  Jonan   which  was  the  son  of  Eliakim,  Which  was  the  son  of  Melea,  which  was  the  son 
of  Me'nan,  which  was  the  son  of  Mattatha,  which  was  the  son  of  Nathan,  which  was  the 

32  son  of  David,  Which  was  the  son  of  Jesse,  which  was  the  son  of  Obed,  which  was4he 

33  son  of  Booz,  wliich  was  the  son  of  Salmon,  which  was  the  son  of  Naasson,  Which  was 
the  son  of  Aminadab,  which  was  the  son  of  Aram,  which  was  the  son  of  Esrom,  which 

34  was  the  son  of  Phares,  which  was  the  son  of  Juda,  Which  was  the  son  of  Jacob,  which 
was  the  son  of  Isaac,  which  was  the  son  of  Abraham,  which  was  the  son  of  Thara,  which 

35  was  the  son  of  Nachor,  Which  ^Vas  the  son  of  Saruch,  which  was  the  son  of  Ragau, 
which  was  the  son  of  Phalec,  which  was  the  son  of  Heber,  which  was  the  son  of  Sala, 

36  Which  was  the  son  of  Cainan,  which  was  the  son  of  Arphaxad,  which  was  the  son  of 

37  Sem,  which  was  the  son  of  Noe,  which  was  the  son  of  Lamech,  Which  was  the  son  of 
Mathusala,  Avhich  was  the  son  of  Enoch,  which  was  the  son  of  Jared,  which  was  the  son 

38  of'  Maleleel,  which  was  the  son  of  Cainan,  Which  was  the  son  of  Enos,  which  was  the 
son  of  Seth,  which  was  the  son  of  Adam,  Avhich  was  the  son  of  God. 

n  Vs  03  -Kal  auTb5  V  'Irj-rou!  ixrcl  hC^v  rpia-KovTo.  ipxo,ae;'09,  And  Jesus  nimsa/xMS  ahont  Ihirhj  years  old  (or  cf  of/e) 
«,7,i  H-e  fcT™«  (His  minltrv).  So  T>iidale,  Wesley,  Norton,  Whit.n;?,  de  Wettc,  Jteycr,  Alford,  etc.  Iho  rcndonns-  ot 
Cranmfr  t  racnova,^and  the  Authorized  Versions  is  imgramnmtical  and  makes  i>cr..  umnc^mng.  _  We  maj;  say  apxccrfec 
.wTL  ToiiKorra  or  erou5  rpcaxocTToO,  to  enitr  Mo  the  thhiUlh  i/car,  but  not  apx-  5.™^■rP'»'"»'™•  '^fX  ".M  Ji'O? 
adds  an  cxpuXtion;  aid  lience'is  put  la'st.     We  mn.st  supply  lo  preach,  or  lo  teach,  or  ms  mimstry,  comp.  Acts  i.  1,  22. 

^°  ^.' Vs'™  tt--The  [nscrtlon  which  (who)^«a.  of  the  E.  V.,  in  this  verse  and  throughout  this  secUon  is  heavy  and  UBne- 
cessarv^rd  hence  properiy  omitted  in  the  translations  of  Wesley,  Campbell,  Sharpe,  Kendnck,  Whitmg,  the  Kevised  N. 
T  St^ie  Am  bV  etc.     If  it  be  retained,  it  should  be  italicized  rather  than  W.e,w^  .,•.,-■     ^ 

^     Vx't^Tk-Ticton.    This  is  implied  in  the  Greek  Kcnitive  TO  O'HAl,  etc.,  and  need  not  bo  Italicized.  . 

4  vs'  ^3  f -In  the  spelling  of  these  proper  names  there  is  considerable  variation  in  the  MSS.  and  ancient  transl.,  but 
not  ofT^cient  account ?o  justify  a  deviition  from  the  Received  Text.    In  a  popular  revision  of  the  English  Version,  the 


62 


THE  GOSPEL  ACCORDING  TO  LUKE. 


BpellinB  of  Hebrew  names  here,  as  In  the  genealopry  of  Matthew,  should  be  conformed  to  the  Hebrew  spelling,  as  in  the  E. 
V.  of  the  0.  T.  Hence  Eli  for  Heli,  Nayijai  for  Nagge,  Shvniei  for  Semei,  Judah  for  Juda,  Johanah  for  Joanna,  Zerubha- 
bel  for  Zorobabel,  etc.     See  the  Crit.  Note  on  Matt,  i^  vol.  i.  p.  48.— P.  S.]  , 


EXEGETICAIi  AND  CRITICAL. 

Vs.  23.  When  He  began,  apxofuvos  (His 
ministry). — The  rendering,  Aiid  Jesxs  was,  when  He 
began  {i.  e.,  to  preach),  about  thirty  yearn  of  age,  is 
not  free  from  difficulties,  but  is  recommended  by  its 
connection  with  the  context.  For,  in  the  preceding 
verses,  the  EvangeHst  has  been  describing  the  dedica- 
tion of  the  Lord  to  His  work  as  Messiah  ;  and  what 
more  natural  than  that  he  should  now  speak  of  His 
entrance  thereupon  ?  Besides,  it  is  entirely  accord- 
ing to  his  custom  to  specify  dates :  he  has  already 
mentioned  that  of  the  ministry  of  John,  and  those  of 
the  birth,  circumcision,  presentation  in  the  temple, 
and  first  Passover  of  Jesus ;  and  he  now  indicates  to 
his  readers  the  date  of  the  things  &  ijp^aTo  'ItjctoDs 
TToisic  re  Kal  SLSdffKeiv,  Acts  i.  1.  In  any  case  this 
construction  is  preferable  to  the  exposition :  "  indpie- 
bat  anlem  Jesus  annorum  esse  fere  triginta,"  Jesus 
began  to  be  about  thirty  years  of  age*  If  Luke  had 
meant  to  say  this,  he  would  certainly  have  expressed 
hunself  very  obscurely. 

About  thirty  years  of  age. — All  attempts  at 
fixing  an  exact  chronology  of  our  Lord's  life,  from 
this  indication  of  Luke,  have  split  upon  this  word 
"about"  {d)(Tei).f  We  are  only  informed  by  it,  that 
when  Jesus  began  His  public  ministry.  He  was  not 
much  under,  or  much  above,  thirty  years  of  age. 
This  was,  according  to  Niun.  iv.  3,  47,  the  age  at 
which  the  Levitical  services  were  entered  upon, 
though  imdoubtedly  there  was  no  need  of  applying 
such  a  law  to  the  Lord's  entrance  upon  His  work  as 
Messiah.  On  the  other  hand,  however,  it  was  at  the 
age  of  thirty  that  the  Jewish  scribes  were  accustom- 
ed to  enter  upon  their  office  as  teachers ;  and  John 
the  Baptist  also  commenced  his  ministry  at  this  age. 
Perhaps  the  contemjioraries  of  Jesus  might  not  have 
been  disposed  to  recognize  the  authority  of  a  teacher 
who  had  not  attained  the  age  appointed  to  the  Le- 
vites. 

Vss.  23-38.  Being  (as  -was  supposed  the  son 
of  Joseph)  the  son  of  Eli,  etc. — ^Ve  prefer  includ- 
ing vi'os  'lcvari(p  also  in  the  parenthesis.  The  passage 
then  stands,  Si;/  .  .  .  toO  'HAi,  being  the  son  of  Eli, 
i.  e.,  though  supposed  to  be  the  son  of  Joseph.  This 
manner  of  introducing  the  parenthesis  will  show  at 
once  that  we  agree  with  those  who  consider  that, 
while  Matthew  gives  the  genealogy  of  Joseph,  Luke 
gives  that  of  Mary.  Compare  the  important  remarks 
of  Lange  on  Matt.  i.  [vol.  i.  p.  48  fif  ].  The  difficul- 
ties of  this  view  are  not  unappreciated  by  us,  but 
still  greater  difficulties  attend  every  other  hypothesis ; 
whether  that  of  tlie  Levirate  marriage,  or  that  of  the 
total  irreconcilability  of  the  two  genealogies.  Con- 
sidered in  itself,  it  was  far  more  likely  that  Luke 
would  give  the  genealogy  of  Mary  than  that  of  her 
husband.  She  is  the  principal  figure  throughout  his 
early  chapters ;  while  Joseph  occupies  a  far  more 
subordinate  position  than  in  Matthew.  He  is  very 
explicit  in  narrating  that  Mary  became  the  mother 
of  the  Holy  Cliild,  through  the  miraculous  operation 


*  ^So  Erasmus,  Luther,  Baza,  and  the  authorized  Engl. 
Version.  Comp.  my  Crilical  JVole  1  on  vs.  23 ;  also  Meyer 
in  loc.—F.  S.] 

t  [For  a  full  discussion  of  the  date  of  Christ's  baptism, 
the  reader  is  referred  to  Andrews  :  The  Li/e  of  our  Lord, 
etc.,  pp.  22-35.— P.  S.] 


of  the  Holy  Spirit ;  why  then  should  he,  who  was  not 
writing  for  Jews,  give  the  descent  of  His  foster-father, 
when  he  is  intent  upon  asserting,  that  the  Lord  was 
not  related  to  Joseph  according  to  the  flesh  ?  He  is 
expressly  contrasting  His  true  descent  from  Eli,  the 
father  of  Mary,  with  His  supposed  descent  from  Jo- 
seph ;  and  Mary  is  simply  passed  over,  because  it 
was  not  customary  among  the  Jews  to  insert  the 
names  of  females  in  their  genealogies.  We  find  it 
then  here  stated,  that  Jesus  was  the  descendant  of 
Eli,  viz.,  through  Mary,  his  daughter.  It  is  true  that 
the  word  t  o  0  is  used  throughout  to  denote  the  rela- 
tion of  father  and  son,  not  of  grandson  and  grand- 
father ;  but  Luke  was  obliged,  this  once,  to  use  this 
word  in  another  sense,  since  through  the  miraculous 
birth,  which  he  had  himself  described,  one  member  in 
this  li?ie  of  male  ancestors  was  missing.  The  'A5a/x 
Tov  ©eoi",  too,  at  the  end,  shows  that  tov  need  not,  in 
this  passage,  be  invariably  supposed  to  apply  to 
physical  descent.  If  Mary  became  the  mother  of  our 
Lord  through  the  power  of  the  Holy  Spirit,  He  could 
have  no  male  ancestors  but  hers,  and  the  name  of 
Eli,  His  gi-andfather,  must  stand  immediately  before 
that  of  Jesus,  in  His  genealogy,  since  the  introduc- 
tion of  the  mother's  name  was  not.  customary,  and 
that  of  the  fother  impossible  in  this  instance. 

The  difficulties  raised  against  this  view  are  easily 
met.  Is  it  urged,  1.  that  the  Jews  did  not  keep 
genealogies  of  women  ? — the  answer  is,  that  this  is 
the  genealogy  of  Eli,  the  father  of  Mary,  and  grand- 
father of  Jesus.  2.  That  Mary,  being  a  cousin  of 
Elisabeth,  must  have  been  a  daughter  of  Aaron,  and 
not  of  the  tribe  of  Judah  ?  But  her  mother  might 
have  been  of  the  house  of  Aaron,  and  related  to  Eli- 
sabeth, while  her  father  was  descended  from  the 
royal  line.  3.  That,  according  to  an  ancient  Jewish 
tradition,  one  Joachim  was  the  father  of  Mary  ?  But 
this  tradition  is  quite  unworthy  of  beUef,  and  is  also 
contradicted  by  another,  which  asserts  that  Mary, 
the  daughter  of  Eli,  suffered  martyrdom  in  Gehenna 
{see  Lightfoot  ad  Luc.  iii.  23).  4.  That  while  the 
genealogies  of  Luke  and  Matthew  have  nothing  else 
in  common,  they  both  contain  the  names  Of  Salathiel 
and  Zerubbabel  ?  We  answer,  that  both  Mary  and 
Joseph  seem  to  have  descended  from  Zerubbabel, 
the  son  of  Salathiel.  The  fact,  that  this  latter  is 
called  by  Luke  the  son  of  Neri,  and  by  Matthew  the 
son  of  Jeconiah,  may  be  explained  by  supposing  a 
Levirate  marriage,  the  name  of  the  natural  father 
being  given  by  Luke,  and  that  of  the  father  accord- 
ing to  the  law,  by  Matthew.  Besides,  why  might 
not  both  lines  meet  at  least  once,  during  a  period  of 
so  many  centuries  ?  Jeconiah  was  carried  captive  to 
Babylon  at  the  age  of  eighteen,  and  remained  there 
a  prisoner  thirty-seven  years ;  Neri,  his  brother 
(Matt.  i.  11),  would  then,  in  his  place,  "raise  up 
seed  unto  his  brother,"  and  become  the  natural 
father  of  Salathiel,  whose  son  Zerubbabel  had  several 
children,  from  one  of  whom  (Abiud)  descended  Jo- 
seph, and  from  another  (Rhesa),  EU,  the  father  of 
JIary.  (For  the  defence  of  this  hypothesis,  compare 
also  the  treatise  of  Wieseler,  in  the  Tlieol.  Sludien 
und  Kritiken,  ii.  1845,  and  the  article,  Genealogy  of 
Jesus,  in  the  Bibl.  Dictionaries.) 

On  comparing  the  genealogies  in  Matthew  and 
Luke,  we  are  immediately  struck  with  the  ditferences 
between  them.  The  former  is  written  in  the  descend- 
ing, the  latter  in  the  ascending  Une :  the  former  ex- 


CHAP.  III.  23-38. 


63 


tends  to  Abraham,  the  common  ancestor  of  the  Jew- 
ish nation ;  the  latter  to  Adam,  the  common  parent 
of  mankind :  the  former  is  divided  into  three  parts, 
each  of  fourteen  generations,  and  thus  exhibits  a 
more  artificial  arrangement,  while  it  wants  the  com- 
pleteness which  we  discover  in  the  latter.  Both 
tables  give  fourteen  names  from  Abraham  to  David  ; 
while  from  David  to  the  Babylonian  captivity,  Mat- 
thew gives  fourteen,  and  Luke  twenty-one  names. 
Symmetrical  arrangement  causes  Matthew  to  omit 
certain  names ;  while  a  desire  for  historical  complete- 
ness is  more  strongly  manifested  in  Luke,  who,  dur- 
ing his  stay  with  Paul  at  Jerusalem  (Acts  xsi.  17), 
might  easily  have  found  opportunities  of  obtaining 
important  particulars  concerning  Mary  and  her  gen- 
ealogy. The  universal  character  of  his  genealogy  is 
explained  by  the  fact,  that  his  Gospel  was  not  writ- 
ten, as  that  of  Matthew,  for  the  Christians  of  Pales- 
tine. It  presents  no  other  difficulties;  except  the 
mention  that  Zerubbabel  was  the  son  of  Rhesa,  while 
1  Chron.  iii.  19-21  gives  very  different  names.  It 
has  been,  however,  supposed,  that  the  last-named 
statement  is  less  accurate,  and  that  the  original  text 
has  been  corrupted  in  this  place. 

The  historical  authority  of  this  genealogy  has 
been  vainly  contested,  on  the  ground  of  a  statement 
of  Eusebius  {H.  E.  i.  7),  that  the  genealogies  of  the 
distinguished  Jews  were  burnt  in  the  time  of  Herod. 
This  statement  bears  on  its  very  surfoce  marks  of 
internal  improbabiUty ;  while  the  authority  of  J. 
Africanus,  which  is  cited  in  its  support,  is  highly 
problematical.  Josephus,  too,  says  nothing  of  this 
measure,  and  publishes  his  own  genealogy,  as  it  ex- 
isted in  the  public  registries.  Besides,  in  this  case, 
the  "  taxing  "  (Luke  ii.  2)  would  have  been  imprac- 
ticable ;  while  the  same  informant  (J.  Africanus) 
states,  that  some  few,  among  whom  he  expressly 
mentions  the  family  of  our  Lord,  prepared  genealogi- 
cal tables  from  copies,  or  from  memory.  The  apo- 
cryphal Gospel  of  James  also  speaks  of  the  existence 
of  the  genealogies,  as  a  thing  publicly  known.  See 
Thilo,  Cod.  Apocryph.  N.  T.  1,  p.  166. 


DOCTRINAIi  AND  ETHICAIi, 

1.  The  often  contested  descent  of  Mary  from 
David  is  raised  above  all  possibility  of  refutation  by 
the  genealogy  of  Luke.  The  Lord  Jesus  was  there- 
fore naturally,  as  well  as  legally,  descended  from 
David ;  and  this  descent  is  with  perfect  justice  made 
prominent  by  both  Peter  and  Paul  (Acts  ii.  30  ;  xiii. 
23  ;  Rom.  i.  3  ;  2  Tim.  ii.  8) ;  while  Jesus  designates 
Himself  the  Son  of  David,  Mark  xii.  35-37.  This 
descent  from  David  was  important  to  the  Jews  of 
those  days,  as  one  of  the  legitmiate  proofs  of  His 
Messiahship,  and  is  still  of  the  highest  significance. 
It  is  a  fresh  proof  of  the  faithfulness  of  Him  who 
performed  the  promises  which  He  had  sworn  to  Da- 
vid and  His  seed,  and  a  specimen  of  His  divine  ar- 
rangement, which  may  well  fill  us  with  adoring 
admiration.  As  the  Christ  could  only  be  born  in 
Israel,  the  nation  which  alone  worshipped  the  true 
God,  so  was  it  also  necessary  that  He,  in  whom  the 
ideal  of  the  old  theocracy  was  to  be  realized,  should 
be  a  descendant  of  the  man  after  God's  own  heart, 
under  whose  sceptre  the  theocratic  nation  had  reach- 
ed the  cUmax  of  its  prosperity.  This  royal  origin  of 
our  Lord  is  the  key  to  the  psychological  explanation 


of  the  royal  and  exalted  character,  continually  im- 
pressed upon  His  words,  deeds,  and  silence.  It 
makes  us  understand  also,  with  what  perfect  right 
He  could,  even  in  His  glorified  state,  declare  that  He 
was  not  only  the  bright  and  morning  star,  but  also 
the  root  and  oSspriug  of  David.  (Rev.  xxii.  16 ; 
comp.  ch.  V.  5.) 

2.  The  genealogy  of  Jesus  stands  here  immediate- 
ly after  His  baptism.  As  soon  as  Luke  has  related 
how  He  was  acknowledged  by  His  heavenly  Father 
as  His  Son,  he  proceeds  to  narrate  who  He  really 
was  related  to,  according  to  the  flesh. — Starke. 

3.  The  genealogy  of  Luke  offers  complete  proof 
that  tlie  Lord  was  "very  man,"  the  promised  seed 
of  David ;  and  also,  by  human  descent,  the  Son  of 
God,  as  the  first  Adam  is  therein,  said  to  have  been. 

4.  The  second  Adam,  like  the  first,  sprang  imme- 
diately from  a  creative  act  of  Omnipotence.  The 
Messiah  belongs  not  to  Israel  alone,  but  to  the  whole 
world  of  sinners.  The  prophetic  word  (Micah  v.  2), 
that  His  "  goings  forth  have  been  from  of  old,  from 
everlasting,"  applies,  in  a  certain  sense,  even  to  His 
human  origin. 


HOMILETICAX  AND  PRACTICAL. 

The  genealogical  tree  of  Christ:  1.  The  root;  2. 
the  branch  ;  3.  the  crown ;  4.  the  fruit  of  His  race. 
— The  genealogy  in  connection  with  the  work  of  re- 
demption: It  presents  us:  1.  with  the  image  of  hu- 
manity, which  needs  redemption ;  2.  with  the  great- 
ness of  Christ,  who  undertakes  redemption ;  3.  with 
the  glory  of  God,  who  ordains  redemption. — The  first 
and  the  second  Adam:  1.  Their  natural  relationship; 
2.  the  infinite  difference  in  their  relations,  (a)  to  God, 
(6)  to  man,  (e)  to  each  other. — The  wonderful  diffe- 
rence between  the  apparent  and  the  actual  in  the 
person  of  the  Redeemer.  Luke  gives  us  a  glimpse 
of  it  in  His  descent ;  but  it  strikes  us  also  when  we 
consider  the  lowly  outward  appearance  and  exalted 
dignity :  (a)  Of  His  person ;  (6)  of  His  work ;  (c)  of 
His  kingdom ;  [d)  of  His  future. — The  great  impor- 
tance of  the  Bible  genealogies. — Christ  the  aim  and 
end  of  the  Bible  genealogies. — God's  faithfulness  in 
the  performance  of  His  ancient  promises. — Jesus, 
the  son  of  Adam:  1.  The  Son  of  God  became  a  son 
of  Adam ;  2.  the  Son  of  Adam  truly  the  Son  of  God, 
the  promised  Redeemer. — Concealment  of  the  true 
descent  of  Jesus,  even  at  the  beginning  of  His  public 
ministry. — The  miraculously  begotten  Son  of  Mary 
suffers  Himself  to  be  supposed  to  be  the  son  of  Jo- 
seph.— For  further  ideas,  see  Lange  on  Matt.  i.  17 
[vol.  i.  pp.  50,  51].  Consult  also  Koppen:  Die  Bi- 
bel,  ein  Werk  gottlicher  Weisheit,  i.  26-40;  ii.  199, 
etc.,  on  the  value  of  these,  and  the  other  genealogies. 

Arndt  : — The  significance  of  the  genealogy  of 
Jesus:  1.  For  His  person;  2.  for  His  work.  "This 
remarkable  genealogical  tree  stands  forth,  a  unique 
memorial  of  the  faith  and  expectation  of  the  Old 
Testament  saints.  To  our  unaginations,  its  boughs 
and  branches  had  been  vocal  for  centuries  with  the 
words :  '  Oh  that  Thou  wouldest  rend  the  heavens,' 
etc.,  while  tears  of  thankfulness  and  ecstasy  water  its 
root,  and  these  names,  which  brighten,  like  stars  of 
heaven,  the  history  of  Israel,  seem  moistened  with 
the  dew-drops  of  joy  and  ardent  desire.  Oh,  not  one 
single  word  of  Holy  Scripture  was  written  iu  vain ! " 
etc. 


64 


THE   GOSPEL  ACCcRDING  TO  LUKE. 


C.  In  the  Wilderness.     Ch.  IV.  1-13. 

1  And  Jesus  being  full  of  the  Holy  Ghost  returned  from  [tlie]  Jordan,  and  was  led 

2  by  [in]  the  Spirit  into  the  wilderness,  Being  forty  days  tempted  of  [by]  the  devil. 
And  in  those  days  he  did  eat  nothing :  and  when  they  were  ended,  he  afterward  ^  hun- 

3  gered.     And  the  devil  said  unto  him,  If  thou  be  the  Son  of  God,  command  this  stone 

4  that  it  be  made  bread.     And  Jesus  answered  him,  saying.  It  is  written,  That  man  shall 

5  not  live  by  bread  alone,  but  by  every  word  of  GocP  [Deut.  viii.  3].  And  the  devil, 
takino-  him  up  into  a  high  mountain,^  shewed  unto  him  all  the  kingdoms  of  the  world  in 

6  a  moment  [instant]  of  time.  And  the  devil  said  unto  him.  All  this  power  will  I  give 
thee,  and  the  glory  of  them  \i.  e.,  of  the  kingdoms]  :  for  that  [it]  is  delivered  unto  me 
[has  been  committed  or  entrusted  to  me  hy  God]  ;  and  to  whomsoever  I  will,  I  give  it. 

7  If  thou  therefore  wilt  worship  [fall  down  before]  me,  all  shall   [it  shall  all]  be  thine. 

8  And  Jesus  answered  and  said  unto  him,  Get  thee  behind  me,  Satan :  *  for  it  is  written, 

9  Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt  thou  serve.  And  he  brought 
him  to  [into]  Jerusalem,  and  set  him  on  a  [the]  pinnacle  of  the  temple,  and  said  inito 

10  him.  If  thou  be  the  Son  of  God,  cast  thyself  down  from  hence:  For  it  is  written,  He 

11  shall  give  his  angels  charge  over  [concerning]  thee,  to  keep  thee  [safe]  :  And  in  their 
hands  they  shall  bear  thee  up,  lest  at  any  time  thou  dash  thy  foot  against  a  stone  [Ps. 

12  xci.  12].     And  Jesus  answering  said  unto  him,  It  is  said,  Thou  shalt  not  tempt  the 

13  Lord  thy  God.     And  when  the  devil  had  ended  all  the  temptation,  he  departed  from 
him  for  a  [until  a  conve?iient\  season. 

>  Vs.  2. — The  adverb  is  wanting  in  Codd.  B.,  D.,  L.,  [Cod.  Sin.],  etc.,  and  probably  is  to  be  expunged  as  by  Lacli- 
mann,  Tiscbondorf  and  Meyer,  because  apparently  inserted  from  the  parallel  passage,  Matt.  iv.  2. 

[2  Vs.  4. — Van  Oostcrzee  omits  the  clause,  aW  enl  vavTl  prj^iaTi  ©eoD,  supported  by  Tiscbendorf,  but  against  Lachmann 
and  Meyer.  Meyer  remarks  that  "it  is  supported  by  almost  all  the  old  versions  and  fithers,  and  that,  if  it  had  been  in- 
serted from  Matf.  iv.  4,  would  as  a  vox  solennis  have  doubtless  been  more  precisely  like  that  passage."  Alford  omits  it, 
Tregelles  brackets  it.    Cod.  B.  and  Cod.  Sin.  both  omit  it.— C.  C.  S.] 

3  Vs.  5. —  Tact,  rec:  eis  6po9  vipri\6v.  The  genuineness  of  this  reading  is  at  least  doubtful  [omitted  by  Codd.  B.,  Ii., 
Cod.  Sin.],  and  to  be  regarded  as  a  paraphrastic  emendation  from  Matt.  iv.  8,  and  is  therefore  omitted  by  Tischendorf, 
[Ti'egelles,  Alford,  and  defended  by  Meyer,  with  reason,  as  absolutely  necessary  in  the  text. — C.  C.  S.] 

*  Vs.  8. — I'ext.  rec:  "YTra-ye  ottCo-m  /j.ou,  craTava.  Appai-eutly  an  interpolation  from  Matt.  iv.  10.  At  least  it  is  want- 
ing in  Codd.  B.,  D.,  Ii.,  [Cod.  Sin.],  most  versions,  and  in  fathers  of  authority,  and  is  moreover  a  serious  (and,  at  the  same 
time,  critically  suspicious)  obstacle  to  the  harmony  of  the  evangelical  narratives. 


EXEGETICAL  AND   CRITICAL. 

The  narrative  of  the  temptation  has  in  Luke  a 
peculiar  character.  While  Mark  contents  himself 
with  relating  the  event  in  a  brief  mention  (ch.  i.  IS- 
IS), Luke  is  almost  as  detailed  as  Matthew,  but  de- 
viates in  liis  order  of  arranging  the  different  tempta- 
tions from  this  his  predecessor  in  narration.  The 
third  temptation,  with  Matthew,  is  with  Luke  the 
second,  and  the  reverse.  We  give  the  preference  to 
the  arrangement  of  the  first  Evangelist.  Matthew 
keeps  the  order  of  time  more  in  mind  (vss.  1,  5,  8) 
than  Luke,  who  speaks  quite  indefinitely  (vss.  1,  2). 
In  the  arrangement  of  the  former,  moreover,  tliere  is 
a  more  natural  climax,  and  it  is  in  itself  improbable 
that  the  Lord,  after  He  had  repulsed  the  demand  of 
the  tempter  tliat  He  should  worship  him,  would  have 
tolerated  still  a  third  attempt  from  this  side  or  would 
have  entered  into  any  intercourse  with  him.  On  this 
account,  Ambiosius  and  also  other  fathers  of  the 
church,  even  in  commenting  upon  the  narrative  of 
Luke,  have  jireferred  the  arrangement  of  Matthew. 
In  another  respect,  also,  the  praise  of  greater  exact- 
ness belongs  to  the  first  of  the  Evangelists.  Mat- 
thew malces  the  temptation  proper  only  begin  after 
the  fortieth  day ;  Luke  represents  this  whole  space 
of  time  as  a  period  of  inward  temptations,  neverthe- 
less it  is  evident  that  at  least  the  temptation  to  turn 
stones  into  bread,  represented  as  the  first  of  all,  could 
only  begin  at  the  end  of  the  period  of  time,  after  long 
fasting.     Perhaps  the  two  narratives  may  be,  without 


violence,  reconciled  in  this  way ;  that  the  forty  days, 
also,  were,  in  a  more  general  sense,  a  time  of  inward 
temptations  (Mark  and  Luke),  while  immediately 
thereafter  (Matthew)  the  more  concrete  cases  of 
temptation  which  are  adduced  in  the  first  and  third 
Gospels,  present  themselves. 

Vs.  1.  In  the  Spirit,  tV  rw  Trvevfx. ;  in  Matthew, 
virh  Tov  TTfirjiL. — There  appears  to  be  no  doubt  that 
this  signifies  the  Holy  Spirit,  which  had  just  been 
poured  out  in  all  its  fulness  upon  the  baptized  Jesus. 
Full  of  the  Holy  Spirit,  that  now  more  than  ever 
penetrated  and  inspired  Him,  He  was  driven  with 
irresistible  might  not  only  toward  (eis)  the  wilder- 
ness, but  into  (ej/)  the  wilderness,  where  He  abides 
awhile,  not  only  with  the  unexpected  €onsc(jucnce, 
but  with  the  definite  jKirpose  {netpaffBTivai,  Matthew), 
that  He  there,  according  to  God's  supreme  provi- 
dence and  under  His  especial  permission,  should  be 
tempted  of  the  devil. 

Vs.  2.  Forty  days  tempted  by  the  devil. — 
If  we  read  with  Lachmann,  tV  ttj  if)Vi.i.o.\  Avhich  ap- 
pears to  deserve  the  i^reference,  we  may  perhajjs 
refer  the  designation  of  time,  viz.,  forty  days,  to  the 
immediately  preceding  words,  ^yero  fU  ryv  eprj.uoj', 
and  translate :  "  He  was  led  in  the  Spirit  into  the 
wilderuess  forty  days,  and  tempted  by  the  devil." 
In  this  way  even  the  appearance  of  a  discrepancy 
between  Matthew  and  Luke,  in  regard  to  the  actual 
point  when  the  tcmjjtation  began,  is  avoided. 

Into  the  wilderness. — We  are  to  understand 
the  word  "  wilderness  "  not  with  some  of  the  older 
expositors  in  a  figurative,  but  in  a  literal,  sense,  and 


CHAP.  IV.  1-13. 


65 


probably  (agreeably  to  tradition)  to  refer  it  to  the 
wilderness  of  Quarautania,  between  Jerieho  and  Jeru- 
salem. As  to  the  locality,  see  the  Gospel  of  Matthew 
by  Lange,  p.  81.  There  is  still  shown  the  mountain 
upon  which  the  tempter  is  said  to  have  taken  the 
Lord,  lying  over  against  Abarhn,  from  whose  summit 
Moses  overlooked  the  promised  land.  Trustworthy 
travellers  relate,  that  in  the  neighborhood  of  this 
mountain  tliere  are  found  many  stones  whose  form 
and  whose  color  even  agrees  with  that  of  bread,  so 
that  they  could  easily  deceive  the  hasty  observer. 
See  Sepp,  Lebcn  Jcsu,  ii.  p.  92. 

By.  the  devil. — We  come  here  to  the  natural 
question,  what  we  are  to   think   as   to   the   agent 
of  the   temptation   and   the   manner  in  which   the 
tempter  approached  the  Lord.     As  to  the  former, 
the  views  may  properly  be  divided  into  two  classes. 
Some  will  acknowledge  here  no  working  of  the  devil 
whatever,  and  understand  it  either  of  one  or  of  sev- 
eral human  tempters,  or,  of  tempting  thoughts  and 
conceptions,    which   are    supposed    to    have   arisen 
in  the  mind  of  Jesus  Himself  in  view  of  His  Mes- 
sianic work.      Others  assume  an  actual  temptation 
of  the  devil,  whether  in  visible  form  as  the  Gospels 
relate,  or  through  the  working  of  the  invisible  evil 
spirit  upon  the  pure  ^"'X'')  of  ^^^  Lord,  capable  as  it 
nevertheless  was  of  temptation.     Tiie  different  advo- 
cates of  these  explanations  may  be  found  named  in 
Hase,  Meyer,  and  De  Wette.     It  cannot  be  difficult 
for  us  to  make  a  choice  among  these  different  expla- 
nations.    That  the  narrative  can  scarcely  be  under- 
stood literally  appears  hardly  to  need  an  intimation. 
A    corporal   appearance   of  the   devil,  a  temporary 
ivaapKixxTis   of    the    evil    principle,    is    without   any 
analogy  in  the  Holy  Scriptures.     How  should   the 
devil  have  had  power  over  the  body  of  the  Lord  to 
carry  Him  through  air  and  clouds  whither  he  would? 
If  the  Lord  did  not  know  him,  what  should  we  have 
to  think  of  His  all-surpassing  knowledge  ?     And  if 
He  did   know  him,  how  could  He  consent  to  hold 
discourse   with   such  a   tempter?     Where   lies   the 
mountain  from  which  all  the  kingdoms  of  the  earth 
can  be  viewed  with  a  glance,  and  how  could  the  Lord 
during  the  forty  days  in  which  He  abides  in  the  silent 
wilderness  all  at  once  stand  upon  the  pinnacle  of  the 
temple  V     But  this  impossibity  of  understanding  the 
narrative  /icara  priTov  does  not  for  all  this  give  us  a 
riglit  to  find  here  an  historical  or  philosophical  myth. 
If  even  the  previous  history  exhibits  a  purely  histori- 
cal ciiaracter,  still  less  do  we  move  in  a  nebulous, 
mythical  sphere  at  the  beginning  of  the  pubhc  life  of 
Jesus.     Analogies  which  are  presented  with  the  his- 
tory of  the  temptations  of  Job,  David,  and  others, 
would  at  most  only  prove  the  possibility,  but  by  no 
means  the  probability  or  certainty  of  the  invention 
of  a  narrative  of  a  temptation  of  the  Messiah.     We 
see  plainly  that  the  Evangehsts  are  persuaded  that 
they  are  relating  an  historical  fact,  and  we  have  no 
right,  upon  philosophical  grounds,  to  brmg  in  doubt 
the   possibility  of    the   chief   fact  here   related. — 
Quite  as  unsatisfactory  is  the  interpretation  of  it  as  a 
dream,  vision,  or  parable.     If  the  Lord  had  wished 
to  teach  iiis  apostles  in  a  simiUtude  from  what  funda- 
mental principles  He  started  in  His  Messianic  activi- 
ty, and  to  what  temptations  they  also  were  exposed. 
He  would  certainly  liave  availed  Himself  of  another 
form  of  instruction.     Moreover,  it  is  hard  to  sec  how 
such  a  parable  could  with  any  ground  have  been  un- 
derstood as  history.     The  dithculty  does  not  lessen 
but  increases,  if  we  assume  that  the  parable  in  this 
form  does  not  come  from  Jesus  Himself,  but  from 


one  of  His  disciples,  who  invented  it  in  order  to  warn 
the  first  believers  against  sensuous  Messianic  expec- 
tations ;  and  if  we  understand  it  as  a  dream  or  a  vi- 
sion, the  narrative  then  really  loses  all  significance. 
What  value  has  a  conflict  that  has  arisen  from  self- 
deceit,  and  does  he  deserve  the  name  of  a  victor  who 
strives  against  spectres  of  the  night  ?  If  this  vision 
was  efiected  by  the  devil  in  the  soul  of  Jesus  (01s- 
hausen),  we  do  not  then  comprehend  what  signifi- 
cance is  to  be  attributed  to  a  temptation  that  was 
not  combated  with  rational  self-consciousness.  Or  if 
this  dream  was  a  product  of  the  fantasy  of  Jesus 
Himself  (Paulus),  we  could  then  no  longer  ascribe 
any  perfect  sinlessness  to  Him  whose  imagination 
could,  sponte  sua,  defile  itself  with  such  odious  con- 
ceptions. 

As  respects  the  opinion  that  we  have  here  to 
understand  a  human  tempter,  this,  in  its  older  form, 
has  been  already  too  often  combated  for  us  to  lose 
now  even  a  word  in  disputing  it.  The  only  form  in 
which  it  deserves  consideration  is  that  in  which 
Lange  {Lehen  Jesu^  p.  218)  brings  it  up.  He  is  fi^.r 
from  denying  the  diabohcal  ground  of  the  temptatiun, 
but  maintains  that  the  medium  of  it  was  a  visit  of 
the  Sanhedrim,  who,  after  John — subsequently  to 
their  interview  with  him — had  referred  them  (John  i. 
19-23)  to  Jesus,  liad,  in  Lange's  view,  approached 
Him  with  the  full  pomp  and  impetuousness  of  their 
Messianic  expectations,  and  laid  before  Him  a  plan 
of  Messianic  activity  wholly  different  from  that  which 
had  originally  come  to  maturity  in  His  own  mind. 
We  cannot  possibly  read  the  brilUant  exposition  of 
this  view  in  its  details  without  recognizing  the 
author's  gift  of  intuition  and  combination.  If  v;e 
saw  ourselves  necessitatedjto  look  for  historical  foun- 
dation of  this  kind  for  our  present  narrative,  we 
should  undoubtedly  seek  in  vain  to  project  a  better. 
But,  on  the  other  hand,  it  must  not  be  overlooked 
that  the  Evangelists  themselves  do  not  make  the 
least  mention  of  so  early  a  meeting  of  the  Lord  with 
the  Sanliedrim  ;  that  there  is  as  httle  proof  of  John's 
having  designated  the  Messiah  to  the  Sanhedrim  as 
there  is  probability  of  any  such  interview  with  the  yet 
miknown  Nazarene ;  that,  finally,  the  offence  speedily 
taken  by  the  Sanhedrim  against  the  Lord  after  His 
public  appearance  admits  of.  a  sufficient  explanation 
even  without  assuming  so  secret  a  back-ground.  All 
these  reasons  now  give  v.'eight  to  the  question  whe- 
ther we  shoidd  not  do  better  (Ullmanu)  to  under- 
stand here  tempting  thoughts,  which  had  come  up  in 
the  soul  of  the  Lord  from  the  worldly  form  of  the 
Messianic  expectations  among  the  Jews,  which,  how- 
ever, He  at  once,  through  the  might  of  His  holy  will, 
repelled  from  Him,  and  which,  when  He  afterward 
communicated  these  inner  experiences  of  His  to  His 
disciples.  He  ascribed,  in  oriental  style,  to  the  devil, 
the  prince  of  this  world.  However,  on  considering 
tlie  matter  more  closely,  this  interpretation  also  offers 
difficulties,  so  that  Strauss  for  once  did  not  say  un- 
truly that  the  Lord  in  this  case  would  have  conmm- 
uicated  to  His  disciples  "a  confused  mixture  of  truth 
and  fiction."  Why  He  should  have  related  to  His  '•Mtfk 
friends  this  history  of  His  inward  conflict  in  ^cli  a  ^ 

form,  can  scarcely  be  understood.  As  to  the  first 
and  second  temptations  at  least,  we  do  not  see  how 
they  could  proceed  from  the  worldly-minded  expec- 
tation of  the  contemporaries  of  the  Lord.  This,  at 
all  events,  would  have  sprung  more  from  the  con- 
sciousness of  His  own  miraculous  power  and  the  cer- 
tainty of  tlie  protection  of  God  than  from  the  corrupt 
notions  of  the  spirit  of  the  times.     "If  Jesus  had 


66 


THE   GOSPEL   ACCORDING  TO   LUKE. 


had  even  in  the  most  fleeting  manner  such  thoughts, 
He  would  not  have  been  Christ,  and  this  explanation 
appears  to  me  as  the  most  wretched  neoteric  outrage 
that  has  been  committed  against  His  person"  (Schlei- 
ermacher).  If  these  tempting  thoughts  were  purely 
theoretical  and  objective,  occasioned  by  conceptions 
having  nothing  attractive  for  the  Lord,  where  is  the 
temptation?  and  if  these  evil  thoughts  proceeded 
actually  from  the  heart  of  the  Son  of  Man  (Matt.  xv. 
19),  where  is  His  sinlessness?  We,  for  our  part, 
beUeve  that  we  can  only  explain  the  origin  of  the 
temptation  by  assuming  the  direct  operation  of  the 
(iiivisible)  evil  spirit  upon  the  mind  and  the  sensibilHy 
of  the  Redeemer.  In  this  case,  1.  the  credibility  of 
the  narrative  is  recognized,  and  we  are  as  little 
necessitated  to  understand  the  devil  at  the  beginning 
as  the  angels  at  the  end  of  the  narrative,  in  a  merely 
figurative  sense ;  2.  the  sinlessness  of  the  Lord  is 
preserved :  the  tempting  thoughts  originate  not  from 
within,  but  are  brought  upon  Him  from  without ;  3. 
and,  finall}',  the  abandonment  of  a  spiritless  literal 
interpretation  is  vindicated.  But  if  the  Evil  One 
worked  directly,  although  invisibly,  upon  the  God- 
man,  the  temptation  must  have  taken  place  eV  Tweu- 
tj-ari,  alone,  and  we  are  justified  in  representing  to 
ourselves  the  Lord  upon  the  pinnacle  of  the  temple 
without  His  having  left  the  wilderness.  There  is  no 
other  conception  which,  like  this,  holds  fast  to  what 
is  essential  in  the  purely  historical  interpretation 
without  falling  into  the  absurdities  that  necessarily 
spring  from  the  assumption  of  a  bodily  appearance 
of  tlie  devil. 

We  feel  conscious  that  this  opinion  can  find  no 
favor  in  the  eyes  of  those  who  despise  the  dc«jtrme 
of  a  personality  of  the  Evil  One  as  a  superstition 
of  the  middle  ages.  But  we  cannot  jom  with 
them,  since  we  are  thoroughly  persuaded  that 
very  many  scruples  against  the  bibhcal  demonology 
proceed  from  exaggeration  or  misunderstanding. 
That  Jesus  and  the  apostles  did  speak  of  a  personal 
evil  spirit  and  of  his  operations,  is  subject  to  no 
doubt,  and  that  in  this  they  accommodated  them- 
selves to  a  superstitious  popular  fancy,  is  wholly 
without  proof.  If  any  one,  philosophically  reason- 
ing, persists  in  seeing  in  their  expressions  only  the 
personification  of  an  abstract  idea,  let  him  look  to  it 
how  he  can  answer  for  it;  but  let  him  not  at  all 
events  impose  this  conception  on  Jesus  and  the  apos- 
tles. JVever  is  RationoRwi  weaker  than  xohen  it  seeks 
to  vindicate  itself  ezegetically.  That  the  old  demon- 
ology did  not  receive  its  fuller  development  among 
the  Jews  nntil  after  the  Babylonian  captivity,  we 
must  no  doubt  concede ;  but  so  far  is  it  from  being 
of  Chaldean  and  Persian  origin,  that,  on  the  other 
hand,  it  distinguishes  itself  in  essence  and  character 
from  this  and  every  dualistic  theory,  intended  to  ex- 
plain the  riddle  of  sin.  That  even  in  higher  regions 
of  the  spiritual  world  freedom  has  been  misused  to 
sin,  is  as  far  from  being  unreasonable  as  is  the  con- 
ception that  the  fallen  angels  unite  with  a  high  de- 
gree of  intellectual  development  a  deep  moral  degen- 
eiacy.  Both  facts  are  daily  to  be  seen  among  men, 
and  whoever  is  wilUng  to  believe  in  personal  good 
angels,  but  not  in  a  personal  Satan,  is  thoroughly  in- 
consistent. The  possibihty  of  a  direct  working  of 
the  Evil  One  upon  the  spirit  of  the  Lord,  admits  of 
being  opposed  neither  with  psychological  nor  with 
scriptural  arguments.  Its  intention  could  be  no 
other  than  to  bring  Him  to  a  fall,  and  thus  to  frus- 
trate the  work  of  Kedemption,  and  its  pernnssion  by 
the  Father  can  seem  strange  to  no  one  who  under- 


stands what  this  means :  "  Though  He  were  a  Son, 
yet  learned  He  obedience  by  the  things  which  He 
suffered ! " 

And  He  did  eat  nothing  in  those  days. — 
A  comparison  with  Matt.  xi.  18  shows,  that  it  is  not 
indispensably  necessary  to  understand  such  an  ex- 
pression of  an  entire  abstinence  from  all  food.  "  He 
might  have  been  able,  as  well  as  John,  to  partake 
of  locusts  and  wild  honey  without  essentially  annul- 
ling the  fast."  (Lange.)  On  the  other  hand,  how- 
ever, nothing  hinders  us  from  understanding  this 
fasting  of  the  Lord  in  its  strictest  sense.  If  there 
are  examples  of  an  uncommonly  long  fasting,  even  in 
men  whose  physical  and  psychical  development  has 
been  disturbed  by  sin,  how  much  more  conceivable 
is  it  with  Him  whose  bodily  organism  had  been 
weakened  by  no  sin,  whose  soul,  more  than  that  of 
any  one,  could  control  the  flesh  and  constrain  it  to 
obedience.  Immediately  after  such  a  fast,  hunger 
must  necessarily  have  made  itself  felt  with  unexam- 
pled power ;  and  undoubtedly  by  the  abstinence  from 
bodily  nourishment,  the  susceptibility  of  the  soul  to 
the  influence  of  the  Prince  of  Darkness,  and  the  com- 
bat with  him,  was  not  a  little  heiglitened.  According 
to  Matthew  and  Luke,  the  hunger  makes  itself  felt 
not  in  the  course  of  the  forty  days,  but  only  at  the 
end  of  them. 

Vs.  o.  If  Thou  be  the  Son  of  God  command. 
— The  voice  of  the  evil  spirit  evidently  links  itself 
with  the  remembrances  of  the  heavenly  voice  at  the 
Jordan.  Here  also,  is  the  devil  a  Sirnia  Dei,  since 
he  permits  an  echo  of  the  word  of  truth  to  be  heard. 
— This  stone,  tc^  xida)  tovtw,  more  Sskctikois,  than 
in  Matthew,  who  retains  his  ordinary  plural,  oi 
\i8oi  ourot,  in  an  oratio  indirecta.  The  point  of  at- 
tachment for  the  temptation  is  partly  the  exalted 
self-consciousness,  partly  the  painful  necessity  of  the 
Lord ;  the  purpose  of  the  temptation,  to  have  Him 
use  His  miraculous  power  for  the  satisfaction  of  His 
own  necessity. 

Vs.  4.  That  man  shall  not  live  by  bread 
alone. — In  Matthew  the  citation,  Dent.  viii.  3,  is 
quoted  more  fully,  and  moreover  from  the  LXX. 
We  need  not  deny  that  the  Lord  uses  the  declaration 
in  a  somewhat  diiferent  sense  from  that  in  which 
Moses  means  it ;  nor  is  there  any  reason  for  referring 
the  appellation  "  Man  "  exclusively  or  principally  to 
the  Messiah.  In  a  divinely  free  manner  He  uses  the 
word  of  Scripture  to  indicate  that  man,  even  without 
the  use  of  bread,  may  behold  his  life  lengthened  and 
sustained  by  any  means  whatever  of  which  God  may 
avail  Himself  to  strengthen  his  bodily  energies.  In 
other  words:  God  does  not  need  His  miraculous 
power  in  order  to  allay  painful  hunger.  For  that  He 
possesses  innumerable  means,  and  the  Son  will  await 
the  way  which  the  Father  may  please  to  use. 

Vs.  5.  Taking  Him  up  into  a  high  mountain. 
— As  already  remarked,  Luke  assigns  to  the  third 
and  severest  temptation  the  middle  place.  '■'■  Mai- 
thceus  eo  temporis  ordine  describit  assultiis,  quo  facti 
sunt,  Lucas  gradationem  observat  in  loeis,  d  describit 
descrtum,  montem,  templum.  Qiue  ordinis  non  modo 
innoxia  sed  etiam  salubris  varictas,  arguniento  est,  non 
alterum  Evavgelistam  ab  a/tero  scripsisse  "  (Bengel). 
The  difficulty,  however,  which  the  narrative  of  Luke 
v.  8  offers,  according  to  the  Jierepta,  namely,  that 
the  Lord,  after  He  had  recognized  and  unmasked  the 
Evil  One,  can  yet  admit  for  the  third  time  discourse 
with  him ;  this  difficulty  vanishes  if  we  assume,  with 
Tischendorf  and  others,  that  the  words,  "  (Jet  thee 
behmd   me,    Satan,"  are   here   spurious,   and  have 


CHAP.  IV.  1-13. 


67 


been  transferred  from  the  parallel  passage  in  Mat- 
thew. 

Showed  unto  Him. — Of  course,  eV  ■wvev/j.a.Ti, 
not  one  after  the  other,  but  all  together,  eV  pnr?j  6(p- 
flaA^ior,  1  Cor.  XV.  52. 

All  the  kingdoms  of  the  world. — Not  the 
Jewish  land,  but  the  heathen  world  surrounding  it 
and  extending  beyond  the  sight,  which  is  several 
times  spoken  of  iu  the  New  Testament  as  subject  to 
the  prince  of  this  world,  while  Jehovah  is  the  head 
of  the  theocratic  state.  Besides  this,  it  deserves  con- 
sideration that  the  address  of  Satan  to  the  Lord  on 
this  occasion  is  communicated  by  Luke  somewhat 
more  at  length  than  by  Matthew. 

For  it  has  been  committed  to  me,  etc. — A 
paraphrase  of  the  preceding  words  for  the  benefit 
and  edification  of  Theophilus  and  other  readers,  who 
were  unacquainted  or  little  acquainted  with  the 
demonology  of  the  Jews. 

Vs.  7.  If  Thou,  therefore,  wilt  fall  down 
before  me. — We  need  not  here  understand  an 
actuaUy  idolatrous  adoration.  It  is  sufiicieni  if  we 
understand  it  of  an  Oriental  homage  which  is  often 
rendered  to  mighty  monarchs,  Matt.  ii.  2.  As  the 
first  temptation  is  addressed  to  sensual  appetite,  this 
is  addressed  to  the  craving  for  the  possession  of 
kingly  dignity,  upon  which  the  Messiah  is  conscious 
of  being  assui-edly  able  to  reckon.  The  temptation 
lies  in  the  alternative ;  dominion  without  conflict  on 
the  one  hand,  bloody  strife  on  the  other,  against  the 
might  of  darkness,  if  its  alluring  voice  should  be  re- 
pelled. The  he  which  is  at  the  bottom  of  the  arro- 
gant promise  of  the  tempter  ("  to  me  is  it  com- 
mitted," etc.),  is  truly  Satanic;  but  it  is  this  very 
arrogance  of  demand  which  enables  the  Lord  (Matt.) 
to  know  with  whom  He  is  striving  in  this  moment, 
and  He  has  at  once  the  "  viraye  o-triaa)  /xov  "  ready 
against  Satan,  in  that  He  yet  agaia  hurls  upon  him  a 
decisive  word  of  the  Scripture. 

Vs.  8.  Thou  Shalt  worship  the  Lord  thy 
God,  Deut.  vi.  13. — Accordmg  to  the  LXX.,  with  a 
variation  of  irpoa-Kvvvn^is  instead  of  cpo^Tidiiarj,  on 
account  of  the  preceding  words  of  Satan.  The  Lord 
does  not  only  publicly  express  the  monotheistic  prin- 
ciple, but  shows  at  the  same  time  that  He  wiU  rather 
dispense  with  all  the  kingdoms  of  the  world,  how- 
e/er  by  right  they  belong  to  Him,  than  obtain 
them  in  an  unlawful  way.  His  answer  is  a  declara- 
tion of  war ;  His  rejection  of  the  homage  He  paid  for 
with  His  life ;  and  so  repulsed,  Satan  could  not  return 
the  third  time.  Before  it  came  to  this  pass,  how- 
ever, that  he  retreated,  still  another  temptation  took 
place  previously ;  according  to  Matthew's  accurate 
account,  the  second,  which,  however,  Luke  relates  as 
the  third. 

Vs.  9.  And  he  brought  Him  to  Jerusalem. 
— Although  iu  itself  it  is  very  probable  that  the 
Lord,  during  this  period,  spent  a  single  day,  Kara 
cipKa,  at  Jerusalem  (Lange),  it  nevertheless  appears 
more  probable  to  us  that  He  did  not  in  body  leave 
the  wilderness  at  all  before  the  combat  was  quite 
ended.  Before  the  inner  consciousness  of  the  Lord, 
it  was,  without  doubt,  as  (/"He  stood  upon  the  Tnepv- 
7101/,  and  as  repects  the  abihty  of  the  Evil  One  to 
transport  Him  in  spirit  to  a  place  so  entirely  diffe- 
rent, we  may  well  call  to  mind  the  expression  of 
Gregory :  "  A^il  miruni  est,  si  Christus  a  Diabolo  se 
perinisit  circumduci,  qui  a  niembris  illius  se  permisit 
crucififfi." 

On  the  pinnacle  of  the  temple,  not  vaov,  but 
Upov. — The  access  to  the  Koputpr}  was  apparently  per- 


mitted to  no  one  but  the  priests  and  Levites  alone, 
but  nothing  hinders  us  from  understanding  one  of 
the  accessory  buildings,  whose  pinnacle  constituted  a 
sort  of  cornice  {MpuiTT^piuf),  and  of  which  Josephus 
also  relates  that  from  it  one  could  throw  a  look  that 
made  him  dizzy,  into  an  incalculable  depth  {A7it.  Jud. 
XV.  15,  11).  It  is  true,  if  any  one  cast  himself  down 
there  he  would  not  descend  before  the  eyes  of  the 
citizens  of  the  city,  but  in  the  obscure  vale  of  Ke- 
dron.  But  the  promise,  moreover,  is  precisely  this, 
that  in  foiling  He  should  not  reach  the  bottom,  but 
in  His  faU  should  be  held  up  by  the  angels,  and 
doubtless  be  brought  into  the  midst  of  the  astonished 
inhal^itants  of  the  city  and  frequenters  of  the  temple, 
who  a  moment  before  had  seen  him,  with  shuddering 
terror,  upon  the  eminence. 

Vs.  10.  For  it  is  written.  He  shall  give. — 
"  The  devil  can  quote  Scripture  for  his  purpose." 
And  this  time  he  combats  the  Lord  with  His  own 
weapons.  The  passage,  Ps.  xci.  11,  12,  is  not  Mes- 
sianic (Usteri),  but  speaks  of  the  saints  in  general, 
and  the  devil  leaves  the  Lord  to  draw  a  conclusion 
a  tninori  ad  majus  from  the  safety  of  the  saints  to 
that  of  the  Messiah,  the  chief  favorite  of  God.  By  a 
literal  interpretation  of  the  figurative  utterance  he 
tempts  the  Lord  to  work  a  miracle  of  display,  not 
upon  the  heart  and  conscience  but  upon  the  imaginar 
tion  of  the  people,  and  thus  in  a  few  moments  to 
bring  about  an  extraordinary  success.  This  time  he 
works  not  upon  the  desire  of  enjoyment  or  posses- 
sion, but  of  honor  and  elevation.  Now  it  will  un- 
doubtedly have  to  be  shown,  whether  the  Lord  really 
beheves  the  word  of  the  Scripture  with  which  He  has 
already  repeatedly  defended  Himself  He  is  tempted 
on  the  side  of  that  same  believing  confidence  which 
has  just  held  Him  back  from  turning  stones  into 
bread,  and  the  greatness  of  His  triumph  consists  in 
this,  that  He  at  once  discovers  the  just  limit  that 
separates  confidence  and  presumption. 

Vs.  12.  And  Jesus  answering. — The  Lord 
answers  a  third  time  with  a  word  of  Scripture,  out  of 
Deut.  (vi.  16),  stUl  more  striking  in  Matt.,  ■ira.\iv 
yeypaTTTdi,  rursvs.  The  word  of  the  law  which  He 
mentions  contains  no  contradiction  of  the  devil's 
quotation  from  the  Psalm,  but  a  rectification  of  the 
misuse  which  the  Evil  One  had  made  of  it.  Apart 
from  the  special  signification  of  the  utterance  for  the 
Israclitish  people  (on  occasion  of  the  strife  at  Marah, 
Ex.  xvii.  2)  the  Lord  gives  him  to  feel  that  whoever 
throws  himself  uncalled  into  danger  in  the  hope  that 
God  will  deliver  him,  displays  no  heroic  courage  of 
faith,  but  commits  an  act  of  presumptuous  folly. 

Vs.  13.  And  when  the  devil  had  ended  all 
the  temptation. — The  coming  and  ministration  of 
the  angels  is  to  be  suppUed  from  Matthew  and  Mark. 
See,  as  to  this,  Lange,  Matthew,  p.  86.  Without 
doubt,  it  is  in  the  spirit  of  the  narration  if  we  con- 
ceive to  ourselves  these  as  invisible  witnesses  of  the 
combat  and  triumph  of  Jesus.  (Comp.  1  Cor.  iv.  9.) 
While  they,  soon  after  the  departing  of  Satan  from 
Him,  serve  Him  whether  spiritually  or  bodily. 
(Comp.  1  Kings  xix.  5.) 

Until  a  season. — It  is  a  very  significant  intima- 
tion for  the  apprehension  of  the  whole  history  of  the 
temptation  which  Luke  gives  us  m  these  concluding 
words.  Unwittingly  he  gives  us  occasion  in  these 
forty  days  to  see  not  only  the  beginning  but  also  the 
type  of  the  diifereut  temptations  which  were  peri^et- 
ually  rcturuing  for  the  God-man.  Without  doubt  he 
has  regard,  moreover,  particularly  to  the  time  when 
Satan  entered  into  Judas  (Luke  xxii.   3)  and   tho 


68 


THE   GOSPEL  ACCOEDING  TO  LUKE. 


whole  power  of  darkness  rose  against  the  Suifering 
One.  Yet  he  may  also  have  thought  on  the  activity 
of  the  Evil  One  in  opposing  the  Lord  previously  to 
this.     Comp.  ch.  x.  18;  xiii.  16;  xxii.  31. 


DOCTKi:srAIi  AST)  ETHICAL. 

1.  The  history  of  the  temptation  in  the  wilder- 
ness constitutes  partly  the  end  of  the  history  of  the 
hidden,  partly  the  beginning  of  the  history  of  the 
public  life  of  Jesus.  The  silence  of  John  respecting 
this  event,  proves  nothing  against  the  truth  of  the 
narrative  of  the  Synoptics.  Had  none  of  those  ut- 
tered a  word  of  a  tentatio  a  Diabolo,  the  believer 
himself,  who  sees  in  Christ  the  God-man,  and  assumes 
the  reality  of  a  kingdom  of  darkness  over  against  the 
kingdom  of  Heaven,  would  of  himself  have  come  to 
the  supposition  that  a  life  and  working  such  as  that 
of  the  Lord  could  not  possibly  have  begun  without 
such  a  preceding  inward  conflict.  Of  what  kind  this 
conflict  was  is  now  communicated  to  us  by  liis  v/it- 
nesses  in  a  way  which  leaves  us  no  other  choice,  than 
here  either  to  understand  it  as  one  of  the  aeffocpia/ue- 
ooi  fxhdoi,  whose  origin,  on  historical  Christian  ground, 
an  apostle  of  the  Lord  denies  (2  Pet.  i.  16),  or  to  be- 
lieve that  Jesus  Himself  instructed  Hi.«  disciples  in 
reference  to  this  remarkable  event  of  His  inner  life. 
For  us  the  latter  admits  of  no  controversy,  and  thus 
is  the  inquiry  as  to  the  source  of  the  historical  narra- 
tive answered  in  a  satisfactory  manner.  But  at  the 
same  time  it  is  self-evident  that  tlie  Lord  could  not 
communicate  to  His  friends  in  reference  to  what  took 
place  in  the  wilderness  more  tlian  they  were  in  a  con- 
dition to  bear.  John  xvi.  12.  Without  doubt,  there- 
fore, He  clotlied  His  narrative  in  a  form  which  was 
calculated  for  their  receptivity  and  their  necessity, 
and  there  remains  to  us  the  privUege  of  distinguish- 
ing carefully  between  the  fact  itself  and  the  peculiar 
way  in  which  it  was  represented  by  Hun  and  has 
been  described  by  them.  Here,  also,  does  the  utte- 
i-ance,  John  vi.  63,  hold  good. 

2.  Tlie  fact  now,  which  can  be  derived  with  sufB- 
cient  certainty  from  the  different  narrations,  is  appa- 
rently this:  1.  At  the  beginning  of  His  course,  the 
Saviour  was  exposed  to  temptations  to  act  in  direct 
opposition  to  the  high  principles  to  which  He  showed 
Himself  faithful  through  life.  2.  These  temptations 
were  directly  occasioned  by  the  Prince  of  this  world, 
who  wislied  to  bring  the  second  Adam,  like  the  first, 
to  apostasy,  in  order  thus  to  destroy  the  work  of  re- 
demption. 3.  The  Lord,  with  clear  consciousness 
and  steadfastness,  combatted  these  temptations  with 
the  sword  of  the  Spirit  (Eph.  vi.  17),  and  left  the 
field  of  conflict  witliout  a  single  wound.  4.  The  Vic- 
tor, as  a  sign  of  the  Father's  approbation,  was  served 
by  the  angels  of  heaven  and  received  their  homage. 
—Every  explanation  of  the  history  of  the  tempta- 
tion which  acknowledges  what  is  essential  in  these 
great  elements  of  it,  deserves  from  the  Christian 
point  of  view  to  be  admitted  and  weighed.  In  re- 
spect to  the  external  side  of  the  fact  (the  condition 
of  the  Lord,  the  manner  of  the  temptation,  the  locah- 
ty,  etc.),  it  will,  perhaps,  never  be  possible  to  find  an 
explanation  which  satisfactorily  resolves  all  difficul- 
ties. Yet  this  is  of  less  consequence  if  only  the 
inner  signi.lcance  of  the  above  named  facts  remains 
acknowledged,  and  these,  themselves,  are  not  as- 
sailed. 

_  3.  The   history   of    the   temptation   throws   the 
brightest  Ught  upon  the  person  of  the  Lord.     On  the 


one  hand,  we  learn  to  know  Him  here  from  His  own 
word  (vs.  4)  as  a  man  like  His  brethren  in  all  things 
(Heb.  ii.  17);  on  the  other  hand,  Satan  himself  pro- 
claims Him  as  God's  Son  (vs.  3),  and  this  time,  at 
least,  has  the  father  of  lies  become  a  witness  of  the 
truth.  The  true  humanity  of  the  Lord  reveals  itself 
not  less  in  the  hunger  which  He  feels  than  in  His 
capacity  of  being  tempted.  His  divine  majesty 
shows  itself  in  the  manner  in  which  He  combats,  in 
the  victory  which  He  achieves,  in  the  crown  which 
He  wins. 

4.  Dogmatics  has  in  the  treatment  of  the  history 
of  the  temptation,  the  difficult  problem,  on  the  one 
hand,  to  regard  the  Lord  as  truly  tempted,  so  that 
the  temptations  do  not  glide  from  Him  as  something 
merely  external,  as  water  from  a  rock,  without  mak- 
ing any  impression  upon  His  sensibility ;  on  the 
other  hand,  to  vindicate  the  word  of  the  apostoHc 
writer,  X'^P'*  a,uapTiaj  (Heb.  iv.  15).  That  both  the 
one  and  the  other,  are  impossible,  Lf  an  absolute  non 
potuit  peccare  is  asserted  of  the  Lord,  is  self-evident. 
The  ayauapTT^ffta  of  the  Lord  by  no  means  excluded 
the  possibility  of  sinning;  but  on  the  other  hand 
consisted  in  this,  that  He,  filled  with  boundless 
abhorrence  of  siu,  combatted  and  overcame  it  under 
whatever  form  it  might  show  itself.  Only  the  Father 
is  aTTfipaaro^  Kaicwv  (James  i.  13),  but  the  Logos, 
once  entered  within  the  bounds  of  finite  humanity, 
comes  through  his  duoia'/xa  aapKOs  a/xapTias  (Rom. 
viii.  13)  into  personal  contact  with  sin.  Like  every 
true  man,  the  Lord  had  a  sensuous  perception  of  the 
pleasant  and  the  unpleasant.  For  this  feeling  natural 
enjoyment  must  have  been  preferable  to  want,  honor 
to  shame,  riches  to  poverty,  life  to  death.  Upon 
this  feeling  the  might  of  temptation  works,  and  who- 
ever in  this  of  itself  could  already  find  something 
sinful,  would  have  to  prefer  an  accusation  against 
God,  who  originally  so  constituted  our  human  nature. 
He  would,  moreover,  be  obliged  to  consider  the  first 
man  as  a  sinner  born,  for  in  the  very  commandment 
of  probation  and  in  the  added  threatening  (Geu.  ii. 
16,  17)  the  existence  of  this  feeling  is  presupposed. 
Every  representation  by  which  there  is  ascribed  to 
the  Lord  even  a  niimmum  of  the  peccaluin  origlnale 
(Irving)  is  condemned  by  the  Christian  consciousness 
in  the  most  decided  manner. 

5.  On  the  other  hand,  the  potuit  non  peccare,  can 
and  must,  be  vindicated  here  as  vigorously  as  the 
reaUter  non  peccavit.  He  did  not  awaken  the  con- 
ception of  what  was  evil,  of  Himself  within  Himself, 
but  it  came  from  without  to  Him  through  the  opera- 
tion of  another  spirit  upon  His  own.  This  would 
have  amounted  to  an  inward  sin  only  m  the  case  that 
the  Lord's  will  had  iucUned  a  moment  to  practise 
that  which  He  had  learned  to  know  as  morally  evil. 
That  the  throe  thoughts :  to  work  a  miracle  for  Him- 
self; to  work  upon  the  people  through  outward  dis- 
play ;  and  to  attain  earthly  dominion — considered 
altogether  for  itself  and  as  yet  without  reference  to 
God's  wiU — had  something  attractive  for  His  dehcate 
and  pure  moi'al  sense,  is  so  little  to  be  denied  that 
the  opposite,  in  a  true  man,  would  scarcely  be  con- 
ceivable. It  lay  in  the  very  nature  of  the  case  that 
such  conceptions  at  this  moment  must  produce  upon 
the  spirit  and  sensibility  of  the  Lord  a  double  impres- 
sion. Why  should  He  otherwise  have  at  once  reach- 
ed out  for  a  weapon  with  which  to  combat  the  ene- 
my '?  But  here  we  could  speak  of  sin,  only  in  case 
that  the  desire  for  evil  had  really  been  awakened, 
that  the  wish  to  be  able  to  give  an  ear  to  the  Evil 
One  had  come  up  in  His  sensibility.     But  of  this  wc 


CHAP.  IV.  1-13. 


69 


perceive  no  trace.  The  temptation  comes  before  His 
eyes  in  its  most  alluring  colors ;  He  has  a  living 
sense  of  all  that  it  possesses  which  is  attractive ;  He 
reflects  that  He  might  be  able  to  succumb,  yet  in- 
stantaneously He  repels  it  from  Ilim  as  something 
foreign  and  unhallowed.  It  places  itself  before  His 
imagination,  but  finds  no  point  of  attachment  in  His 
will ;  it  works  upon  the  ^vxv,  yet  before  this  can  be 
stained  the  tempter  is  already  conquered  through  the 
7ryeC|Ua. 

Two  examples  for  a  more  particular  elucidation. 
There  was  as  yet  no  sin  when  Eve  saw  that  the  for- 
bidden tree  had  its  attraction,  nor  yet  when  the  per- 
mission to  eat  of  this  ti'ee  appeared  to  her  desirable, 
so  long,  that  is,  as  she  was  considering  this  act  with- 
out any  relation  to  the  prohibition  tliat  had  been 
received ;  only  when  in  unconscious  and  conscious 
conflict  with  the  commandment  the  actual  desire  rose 
in  her  mind,  and  she  was  filled  with  dissatisfaction 
at  the  commandment,  did  sin  then  creep  into  her 
heart,  even  before  she  had  stretched  out  her  hand 
after  the  apple. — It  was  as  yet  no  sin  that  the  Lord 
in  Gethsemane  exhibited  a  natural  dread  of  death,  a 
natural  longing  for  life ;  no  sin  as  yet  that  He  in  the 
immediate  presence  of  death,  and  in  the  conscious- 
ness of  being  able  to  escape  it,  had  a  double  sense  of 
the  worth  of  life,  nor  was  it  even  as  yet  any  sin  that 
He  prayed  and  wished  that  the  cup  might  pass  from 
Him :  only  if  He  had  allowed  this  wish  to  prevail 
contrary  to  the  will  of  God,  after  He  had  clearly 
perceived  this  will ;  if  the  resolution  to  submit  Him- 
self to  God's  recognized  will  had  been  preceded  by 
reluctance  and  conflict ;  if,  in  a  word,  not  His  deed 
but  His  will  even  had  then  moved  in  another  direc- 
tion from  God's  will,  then  would  the  Man  of  Sorrows 
have  been  also  a  child  of  sin. 

(5.  The  temptations  here  vanquished  perpetually 
returne.l  in  the  public  life  of  the  Lord.  The  first, 
e.  (-/.,  Matt,  xxvii.  40 ;  the  second,  John  vii.  3,  4  ;  the 
third,  John  vi.  14.  It  cannot  surprise  us  that  the 
Lord,  therefore,  saw  in  the  entreaty  of  Peter,  Matt, 
xvi.  '22,  a  Satanic  back-ground.  To  whichever  of 
these  temptations  He  had  given  a  hearing,  still  either 
His  perfect  obedience  or  His  perfect  love  of  man 
would  have  been  staiaed,  and  herewith  His  perfect 
capabihty  of  being  a  Redeemer  of  sinners  would  have 
been  annihilated. 

7.  The  history  of  the  temptation  throws  light 
upon  the  work  of  the  Lord.  We  learn  here  to  re- 
cognize tliis  as  a  work  that  was  given  Him  by  the 
Father  Himself  to  do,  which  He  entered  upon  with 
clear  self-consciousness,  which  was  preceded  by  se- 
vere conflict,  and  whicli  was  directed  entirely  to  de- 
stroying the  works  of  the  devil.  1  John  iii.  9.  In 
His  perfect  obedience,  the  second  Adam,  He  here 
stands  over  against  the  first  as  the  Restorer  of  the 
Paradise  which  Adam  lost  by  his  sin.  "  Adam  fell 
ia  Paradise  and  made  it  a  wilderness ;  Christ  con- 
quered in  a  wilderness  and  made  it  a  paradise,  where 
the  beasts  lost  their  savageness  and  the  angels 
abode."     (Olshausen.) 

8.  The  threefold  temptation  of  Jesus  is  the  sym- 
bol and  type  of  the  temptations  against  which  every 
Christian  has  to  strive.  1  John  ii.  16.  First  temp- 
tation =  the  lust  of  the  flesh ;  the  second  =  the  lust 
of  the  eye ;  the  third  =  pride,  of  which  John  says : 
"  It  is  not  of  the  Father,  but  of  the  world." 

9.  The  temptation  of  Jesus  as  it  repeats  itself, 
as  well  in  His  own  fife  as  in  the  lives  of  His  people, 
was,  on  the  other  hand,  in  a  certaui  sense  adumbrat- 


ed in  the  temptations  and  trials  of  tlie  most  eminent 
men  of  God  under  the  ancient  covenant.  (Joseph, 
Job,  David,  and  others.)  It  lies  in  the  nature  of 
the  case,  that  in  proportion  as  one  is  placed  on  a 
higher  eminence  in  the  kingdom  of  God,  he  is  also 
exposed  to  severer  temptations.  It  is  remarkable 
that  almost  at  the  same  time  with  this  temptation  of 
the  Lord  a  similar  temptation  encountered  His  Fore- 
runner.    See  Lange,  Lcben  Jesu,  p.  451  if. 

10.  The  origin  of  all  these  temptations,  and  very 
especially  of  the  temptation  of  Jesus,  was  the  work- 
ing of -the  devil.  The  history  of  His  temptation  may 
be  called  a  striking  revelation  of  the  existence,  the 
might,  the  laws,  and  the  working  of  the  kingdom  of 
darkness.  Tlie  existence  of  this  kingdom  of  the 
personal  Evil  One,  is  not  revealed  by  the  Holy  God. 
It  reveals  itself  in  facts  Uke  these.  It  is  here  shown 
that  there  is  an  Evil  Spirit,  an  enemy  of  God,  and  of 
His  kingdom.  He  knows  Christ  and  hates  Him.  He 
uses  the  Scripture  and  perverts  it ;  to  lead  astray  is 
his  joy,  and  lying  is  his  power ;  God's  word  the  only 
weapon  that  vanquishes  him.  It  is  noticeable  how 
the  most  exalted  moments  of  development  for  the 
kingdom  of  God  have  been  at  all  times  accompanied 
by  an  intenser  reaction  of  the  kingdom  of  darkness. 
Where  the  history  of  mankind  begins,  there  the 
father  of  hes  shows  himself.  When  Israel  is  about 
to  become  a  theocratic  people,  he  imitates  the  mira- 
cles of  Moses  through  the  Egyi^tian  sorcerers ;  when 
the  Son  of  God  appears  in  the  flesh,  He  increases  the 
number  of  the  ^aiixovi^o^ivoi,  and  seeks  to  bring  Him 
Himself  to  apostasy ;  and  when  the  last  development 
of  the  kingdom  of  God  approaches,  there  does  he 
rage  most  vehemently  because  his  time  is  short. 
Rev.  XX.  1. 

11.  With  the  best  right,  at  all  times,  has  the  Sa- 
viour's "  It  is  written  "  been  considered  as  one  of  the 
strongest  proofs  for  the  divine  authority  of  the  Holy 
Scripture.  The  Christian  who  regariis  the  whole 
Bible  with  the  eye  with  which  the  Lord  viewed  the 
Old  Testament,  cannot  possibly  restrict  the  rule 
which  He  gave  on  another  occasion,  liri  oh  SiVarai 
Kv6i]vai  T)  ypacp^i.  John  x.  35.  It  is  remarkable, 
moreover,  of  what  high  importance  even  iho.se  parts 
of  Scripture  can  be,  which  to  us,  superficially  consid- 
ered, appear  less  important  for  Christian  life  and 
faith.  AU  three  citations  of  the  Lord  are  taken  froin 
one  book  (Deuteronomy),  and  yet  the  word  of  God, 
out  of  this  one  book,  is  for  Him  enough  to  put  the 
Devil  and  his  power  to  flight.  1  Cor.  xii.  22,  23, 
holds  good,  also,  of  the  organic  whole  of  the  Scrip- 
ture. 

12.  In  the  inquiry  respecting  the  historical  reaUty 
of  the  angelophanies  in  the  life  of  the  Lord,  we  must 
above  all  not  overlook  their  infrequency,  which 
affords  the  strongest  argument  against  an  invention. 
From  the  settlement  of  the  child  in  Nazareth  we  have 
met  no  angels  on  His  way,  and  after  this  appearance 
we  shall  not  see  them  in  visible  form  again  before 
the  night  of  Gethsemane  falls.  Would  a  writer  of 
myths  have  been  able  to  content  himself  with  so  lil> 
tie  ?  But  if  now,  after  the  decisive  viraye  oiriffco  (.wv 
had  been  addressed  to  Satan,  no  angels  had  apjjear- 
ed,  we  should  almost  have  had  occasion  to  doubt  the 
reality  of  their  existence.  Comp.  Lange,  Gospel  of 
Matthew,  p.  86 :  Jes^is  tent'e  au  desert,  trois  tnudita- 
tioiis  par  Ad.  Monod,  Paris,  1 854. 

13.  An  eminent  work  of  art,  setting  forth  the 
history  of  the  temptation  in  a  genuine  Protestant 
spirit,  has  proceeded  from  Ary  Scheflfer. 


70 


THE  GOSPEL  ACCORDING  TO  LUKE. 


HOMILETICAL  AND  PKACTIC^ii. 

The  history  of  the  temptation  offers  for  homileti- 
cal  treatment  peculiar  difficulties,  which  are  easier  to 
feel  than  to  avoid.  It  is  certainly  easier  to  point  out 
how  it  must  not,  than  how  it  must  be,  handled  suita- 
bly for  the  edification  of  the  church.  On  the  whole, 
a  sharp  separation  of  the  exegetico-critical  and  the 
practico-ascetical  element  is  to  be  commended,  and 
the  counsel  of  the  apostle,  2  Tim.  ii.  23,  must  not  be 
lost  out  of  mind.  Superficial  criticism  of  opposing 
opinions  is  in  the  pulpit  as  superfluous  as  an  extended 
defence  of  personal  views.  Where  there  is  strife  the 
Devil  comes  into  the  midst  of  the  children  of  God. 
Job  i.  6.  It  will  be  best  to  leave  the  disputable 
points  in  a  sacred  obscurity  and  to  keep  to  that 
which  is  clear  and  evident.  To  those  who,  in  refe- 
rence to  the  New  Testament  demonology,  stand  on  a 
sceptical  or  negative  position,  the  treatment  of  this 
material  is  least  of  all  to  be  commended.  They 
have,  if  they  cannot  withhold  themselves  from  it,  at 
least  to  talve  heed  that  they  advance  no  principles  by 
vhich  the  expression  of  the  Christian  self-conscious- 
ness in  reference  to  the  absolute  sinlessness  and 
purity  of  tlie  Lord  shall  be  in  the  least  wounded. 
On  the  whole,  if  one  is  disposed  to  treat  the  entire 
narrative  altogether,  it  will  perhaps  be  best  to  con- 
sider it  either  as  an  image  of  the  conflict  which  the 
Lord  had  to  sustain  His  life  long,  or  as  a  t}'pe  of  the 
spiritual  conflict  to  which  every  behever  in  His  name 
is  called.  /  That,  nevertheless,  both  in  the  whole  nar- 
rative, as  well  as  in  its  particular  parts,  there  Ues  a 
rich  treasure  of  thoughts  homiletically  serviceable, 
may  be  seen  from  the  following  hints. 

From  the  Jordan  of  glorification  to  the  wilderness 
of  temptation.  This  is  the  way  of  God ;  as  with 
Christ,  so  with  the  Christian;  and,  moreover:  1.  An 
old,  and  yet  an  ever  new ;  2.  a  hard,  and  yet  a  good  ; 
3.  a  dark,  and  yet  a  light ;  4.  a  lonesome,  and  yet  a 
blessed  way. — The  temptations  which  follow  a  Chris- 
tian, even  into  solitude. — Christian  fasting  in  its  op- 
position :  1.  To  Judaizing  fasting,  which  sees  in  ab- 
stinence from  food  something  in  itself  meritorious ; 

2.  to  heathenish  wantonness,  which  says :  "  Let  us 
eat  and  drink,  for,"  etc. ;  again,  3.  to  the  ultramon- 
tane :  "  Touch  not,  taste  not,  handle  not ; "  4.  to  the 
ultra-Protestant :  ira^ra  t^eaTti/,  but  without  the  lim- 
iting ov  -Kavra  avficp^pei. — Doubt  of  the  truth  of  God's 
word  the  first  way  to  sm;  so,  1.  In  Paradise,  Gen. 
iii.  2  ;  so  here,  vs.  3  ;  3.  so  always. — The  temptation 
to  misuse,  ever  united  with  the  possession  of  pecuUar 
power. — The  unpermitted  ways  of  providing  one's 
bread. — "  It  is  written  "  (7e'7pa7rTai),  the  sword  of  the 
Spirit:  1.  How  beautifully  it  ghtters ;  2.  how  deeply 
it  wounds ;  3.  how  decisively  it  triumphs. — Man  lives 
not  by  bread  alone  ;  he  cannot,  he  may  not,  he  need 
not. — God  can  in  all  manner  of  ways  remove  the 
need  of  His  own. — The  dangerous  mountain  heights 
in  the  spiritual  life. — The  Evil  One,  the  prince  of 
this  world  :  1.  Extent ;  2.  limits  of  his  might. — Never 
does  Satan  he  more  outrageously  than  when  he  pro- 
mises.— The  worship  of  the  Devil  in  its  more  refined 
forms:  1.  How  old  it  is;  2.  how  richly  it  appears  to 
reward ;  3.  how  miserably  it  ends. — To  worship  the 
Lord  and  serve  Hun  alone :  1.  A  difficult ;  2.  a  holy ; 

3.  a  blessed  requirement.— Even  the  sanctuary  is  no 
asylum  against  severe  and  renewed  temptation. — The 
Lord  of  the  temple  upo^  the  pinnacle  of  the  temple 
and— upon  the  brink  of  the  abyss. — The  highest 
standpoints   border  on   the   deepest   abysses.— The  I 


Devil  also  a  Doctor  of  Divinity. — The  misuse  of  Holy 
Scripture:  1.  In  many  ways  the  letter  used  as  a 
weapon  to  combat  the  spirit ;  a  poetical  word  as  a 
weapon  to  contest  the  requirement  of  the  law ;  an 
Old  Testament  declaration  as  a  weapon  to  combat  a 
declaration  of  the  New  Testament;  2.  dangerous, 
because  the  word  of  Scripture,  in  and  of  itself,  is 
holy,  finds  an  echo  in  the  spirit,  and  is  used  with  so 
much  craft ;  to  be  vanquished  only  by  a  right,  that  is, 
an  intelligent,  persevering  searching  of  the  Scrip- 
tures, prompted  by  the  longing  for  salvation. — No 
angels'  help  to  be  expected  for  him  that  would  tempt 
God. — The  ministration  of  angels  to  the  saints:  1. 
How  far  to  be  expected  ;  2.  how  far  not. — What  is 
it  to  tempt  God  ?  Why  is  this  sin  so  great  ?  How 
is  this  sin  best  avoided  ? — When  the  Scripture  is 
used  believingly,  wisely,  and  perseveringly,  there 
must  the  Devil  at  last  give  way. — When  the  Devil 
gives  way,  it  is  still  always  "  for  a  season ; "  every 
time  he  comes  back  in  order:  1.  To  mislead;  but 
also,  2.  to  be  combatted;  and,  3.  to  be  conquered 
anew. — The  angels  come  to  serve  Him  who  has  re- 
fused their  help  when  it  would  tempt  God. — The 
noblest  triumphs  over  the  kingdom  of  darkness  are 
celebrated  in  secret. — Heaven  is  a  sympathizmg  wit- 
ness of  the  conflict  carried  on  on  earth. — God  permits 
no  one  to  be  tempted  above  his  power  of  resistance, 
but  gives  with  the  temptation  the  way  of  escape.  1 
Cor.  X.  13. 

Starke: — Whoever  gives  himself  to  be  guided 
by  God's  spirit,  like  Christ,  comes,  it  is  true,  into 
temptation ;  but  yet  he  also  comes  out  again. — Satan 
seeks  in  particular  to  make  God's  children  doubtful 
of  their  being  his  children. — The  weapons  of  Christ 
and  His  Christians  are  not  carnal,  but  yet  mighty  be- 
fore God. — The  glory  and  joy  of  the  world  is  brief 
and  momentary. — When  the  Devil  is  not  ashamed 
to  lie  to  Christ's  face,  of  what,  then,  is  he  to  be 
ashamed? — Osiandee: — Whoever,  to  obtain  honor 
and  happiness,  professes  a  strange  religion,  worships 
the  Devil. — A'"ova  BibK  Wirt.  .-—The  Devil  is  a  lofty- 
seeming  spirit ;  let  us,  in  the  might  of  God,  destroy 
all  high  things,  and  in  the  low  valleys  of  humility  be 
quiet  and  still. — The  Devil  can,  it  is  true,  strongly 
draw  saints  toward  sin,  but  not  constrain  them  by 
force ;  persuadere  potest^  jyi'ecvpiiare  non  potest. — 
Jerome  : — The  Scripture  is  the  only  rule  and  standard 
of  our  faith  and  life ;  to  that  let  us  cleave.  Ps.  cxix. 
105. — As  Satan  continually  comes  back,  so  does  God 
come  ever  back  to  help  us. 

Stier  : — How  the  threefold  tempter  of  the  wilder- 
ness repeats  himself  with  added  strength  in  the  pas- 
sion.— Radtenberg  : — Christ  is  tempted  even  as  we, 
yet  without  sin.  This  word  is :  1.  A  light  for  our 
bhndness ;  2.  a  spur  for  our  slackness ;  3.  a  staff  for 
our  weakness. — Bachmann  : — The  temptation  of  Je- 
sus was  a  temptation:  1.  To  doubt  of  God;  2.  to 
presuming  upon  God ;  3.  to  apostasy  from  God's 
word. — Oettinger  : — In  the  kingdom  of  God  there  is : 

1.  No  spiritual  consecration  without  spiritual  trials; 

2.  no  spiritual  trials  without  spiritual  weapons ;  3. 
no  spiritual  weapons  without  spiritual  victory. — 
Arndt  : — The  temptation  of  the  Lord :  1.  Its  charac- 
ter ;  2.  its  importance  so  far  as  it  is  set  forth,  {a) 
representative!}',  (6)  figuratively,  for  us. — Fucns: 
— The  means  to  a  victory  over  the  temptations  of  the 
Devil:  1.  Watch  continually,  in  every  place;  2. 
watch  and  pray  evermore;  3.  use  diligently  God's 
word. — Van  Oosterzee  : — The  temptation  in  the  wil- 
derness the  image  of  the  conflict  of  the  Christian 
Ufe:    1.  The  temptation;  2.  the  enemy;  3.  the  at- 


CHAP.  IV.  14-30.  7] 


tack ;  4.  the  weapon ;  5.  the  victory ;  6.  the  crown. 
Finally,  the  question :  If  you  fight  against  Christ, 
how  can  you  still  have  courage,  if  you  fight  under 
Christ,  how  can  you  still  be  anxious? — The  three 
temptations  of  the  Lord :  that  in  the  morning,  the 
noon,  the  evening  of  life.  Sensuahty  especially  the 
sin  of  the  youth,  ambition  especially  that  of  the  man, 
avarice  especially  that  of  the  old  man.     Whoever 


has  overcome  the  first  of  these  three  temptations 
must  count  upon  the  second,  whoever  sees  the  sec- 
ond behind  him  will  soon  be  covertly  approached  by 
the  third.  But  in  these  all,  we  are  more  than  con- 
querors through  Him  that  loved  us.  Over  against 
forty  days'  temptation  in  the  first  stand  the  forty 
days'  peace  and  joy  in  the  second  life  of  the 
Lord. 


SECOND     SECTION. 

THE   JOURNEYINGS  (Chap.  IV.  14— IX.  50). 


A.  Nazareth. —  The  First  Rejection  of  the  Holy  Son  of  Man  by  the  Sinful  Children  of  Hen.     Cn.  IV. 

14-30. 

14  And  Jesus  returned  in  the  power  of  the  Spirit  into  Galilee:  and  there  went  out  a 

15  fame  of  him  through  all  the  region  round  about.     And  he  taught  in  their  synagogues, 

16  being  glorified  [receiving  honor]  of  all.  And  he  came  to  Nazareth,  where  he  had 
been  brought  up :  and,  as  his  custom  was,^  he  went  into  the  synagogue  on  the  Sab- 

17  bath  day  and  stood  up  for  to  read  [stood  up  to  read].  And  there  was  delivered  unto 
him  the  book  of  the  prophet  Esaias.     And  when  he  had  opened  [unrolled]  the  book, 

18  he  found  the  place  where  it  was  written.  The  Spirit  of  the  Lord  is  upon  me,  because 
he  hath  anointed  me  to  preach  the  gospel  [or  to  bring  good  tidings]  to  the  poor;  he 
hath  sent  me  to  heal  the  broken-hearted,^  to  preach  deliverance  to  the  captives,  and 

19  recovering  of  sight  to  the  blind,  to  set  at  liberty  them  that  are  bruised,  To  preach  the 

20  acceptable  year  of  the  Lord.  And  he  closed  the  book,  and  he  gave  it  again  to  the 
minister  [attendant]  and  sat  down.     And  the  eyes  of  all  them  that  were  in  the  syna- 

21  gogue  were  fastened  upon  him.     And  he  began  to  say  unto  them,  This  day  is  this 

22  Scripture  fulfilled  in  your  ears.  And  all  bare  him  [honorable]  witness,  and  wondered 
at  the  gracious  words  [words  of  grace  ^]  which  proceeded  out  of  his  mouth.     And  they 

23  said,  Is  not  this  Joseph's  son?  And  he  said  unto  them,  Ye  will  surely  say  unto  me 
this  proverb,  Physician,  heal  thyself:  wiiatsoever  we  have  heard  done  in  Capernaum, 

24  do  also  here  in  thy  country  [native  place].     And  he  said,  Verily  I  say  unto  you,  No 

25  prophet  is  accepted  in  his  own  country.  But  I  tell  you  of  a  truth,  many  widows  were 
[there  were  many  widows]  in  Israel  in  the  days  of  Elias  [Elijah],  when  the  heaven 
was  shut  up  three  years  and  six  months,  when  [a]  great  famine  was  throughout  [came 

26  upon]  all  the  land;   But  unto  none  [no  one]  of  them  was  Elias  [Elijah]  sent,  save  unto 

27  Sarepta  [Zarephath],  a  city  of  Sidon,  unto  a  woman  that  loas  a  widow.  And  many 
lepers  were  [there  were  many  lepers]  in  Israel  in  the  time  of  Eliseus  [Elisha]  the 
prophet ;  and  none  [no  one]  of  them  was  cleansed,  saving  [save]  Naaman  the  Syrian. 

28  And  all  they  in  the  synagogue,  when  they  heard  these  things,  were  filled  with  wrath, 

29  And  rose  up,  and  thrust  him  out  of  the  city,  and  led  him  unto  the  brow  [or,  a  cliff] 

30  of  the  hill  whereon  their  city  was  built,  that  they  might  cast  him  down  headlong.  But 
he,  passing  through  the  midst  of  them,  went  his  way. 

[1  Vs.  16.— rrom  the  position  of  this  clause  it  might  appear  as  if  His  custom  had  been  not  only  to  visit  the  syna.crofjue 
on  the  Sabbath,  but  also  to  read  in  the  public  service,  but  the  position  of  Kara  to  eiwebs  in  the  Greek,  makes  it  best  to 
confine  the  reference  to  His  haliitual  attendance  in  the  synasjogue. — C.  0.  S.] 

■■'  Vs.  18.— The  Rec.  inserts  iao-ao-eat  tous  crvrTCTpin/aej'ov?  -riiv  KapSiai;  which,  however,  appears  to  be  an  interpolation 
from  the  LXX.,  Is.  Isi.  1,  rightly  put  in  brackets  by  Lachmann,  and  rejected  by  I)c  Wette  and  Meyer.  [Wantmg  in  B., 
D.,  L.,  and  Sin.— C.  C.  S.] 

[3  Vs.  22.— XapiTos  does  not  refer  to  the  ethical  character  of  Ilis  words,  but  to  their  persuasive  beauty.  Anmuth,  not 
Gnadc.—C.  C.  S.] 


72 


THE   GOSPEL  ACCORDING  TO  LUKE. 


EXEGETICAL  A'ST)  CRITICAL. 

Vs.  14.  And  Jesus  returned  in  the  power  of 
the  Spirit  into  Galilee, — With  these  words  Luke 
begins  to  portray  the  public  activity  of  the  Lord  in 
Galilee.  Respecting  this  activity  in  general,  see 
Lange's  Matthew,  p.  91.  That  Luke  speaks  of  a 
return  of  the  Lord  to  Galilee,  while  JIark  only  speaks 
in  general  of  a  coming  (i.  14),  is  easily  explicable 
from  the  fact  that  he  had  already  spoken  of  a  longer 
abode  of  Jesus  in  Galilee  (chap.  ii.  39-62).  And  in 
saying  that  this  took  place  in  the  power  of  the  Spirit, 
he  indicates  not  obscurely  that  the  Spirit  which  was 
poured  out  at  His  baptism  upon  the  Saviour,  far  from 
being  suppressed  or  departing  from  Him  in  conse- 
quence of  the  temptation  in  the  wilderness,  on  the 
other  hand,  exhibited  itself  for  the  first  time  in  full 
power  in  Him  after  the  triumph  there  achieved.  As 
Bengel  also  has  it :  Post  victoriam  corroboratiis. 

A  fame. — Not  a  "  fame  of  the  return  of  the  man 
that  had  been  so  marked  out  at  His  baptism  and 
then  hidden  more  than  forty  days  "  (Meyer) ;  for  it 
is  quite  as  destitute  of  proof  that  the  testimony  given 
to  the  Lord  at  His  baptism  took  place  coram  populo 
congrcgato  as  that  John  should  have  spoken  of  the 
miracle  at  the  baptism  to  any  one.  Vs.  14  plainly 
anticipates  vs.  15,  in  which  latter  the  actual  cause  of 
this  fame  is  first  stated.  The  doctrine  which  He 
preaches  draws  astonished  attention,  and  finds  at  the 
beginning  acceptance.  This  account  of  Luke  de- 
serves attention  the  more,  from  the  fact  that  hitherto 
he  has  mentioned  no  miracles  as  the  cause  of  this 
<b-r\\j.-r\.  The  word  of  the  Saviour  in  and  of  itself, 
independently  even  of  tlie  way  in  which  He  afterwards 
confirmed  it,  appears  at  once  to  have  come  home  to 
many. 

Vs.  15.  And  He  taught. — Luke  in  this  expres- 
sion gives  only  a  general  account  of  the  earliest 
activity  of  the  Lord  in  Galilee,  and  moreover  passes 
over  all  that  preceded  His  appearance  in  Nazareth 
(vs.  16  scq^  in  silence.  It  is  not  here  the  place  to 
adventure  ourselves  in  the  labyrinth  of  the  New  Tes- 
tament harmony  and  chronology.  If  any  one,  how- 
ever, wishes  to  know  how  we  believe  that  after  the 
forty  days'  temptation  the  different  events  are  to  be 
arranged,  they  appear  to  us  to  have  followed  one  an- 
other in  the  following  order : 

1.  The  first  friends  (John  i.  35-52); 

2.  The  first  miracle  (John  ii.  1-12) ; 

3.  The  first  passover  (John  ii.  13-22); 

4.  Jesus  and  Nicodemus  (John  ii.  23-iii.  21); 

5.  The  Messiah  in  Samaria  (John  iv.  1  seq.') ; 

G.  The  second  miracle  in  Cana  (John  iv.  43  ,se^.) ; 

7.  The  first  sermon  in  Nazareth  (Luke  iv.  16-30). 
Luke  iv.  ]  4,  therefore,  according  to  our  opinion,  pro- 
ceeds parallel  with  John  iv.  43.  The  first  sermon  at 
Nazareth  was  immediately  preceded  by  the  second 
miracle  of  Cana,  John  iv.  43  seq.,  and  was  followed 
immediately  by  the  removal  to  Capernaum,  Matt.  iv. 
13. 

Vs.  16.  And  He  came  to  Nazareth. — The 
question  is,  whether  this  visit  to  Nazareth  was  the 
same  as  that  related  in  Matt.  xiii.  55-68,  and  if  this 
is  the  case,  which  of  the  Synoptics  has  comnmnicated 
this  circumstance  m  its  most  exact  historic  connec- 
tion. The  first  question  we  beUeve,  with  others  and 
with  Lange  {Matthew,  p.  255),  that  we  must  answer 
affirmatively ;  and  in  respect  to  the  second  inquiry, 
that  we  must  give  the  preference  to  Luke.  The 
opinion  that  the  Lord  preached  twice  in  tliis  way  at 


Nazareth  encounters,  according  to  our  view,  insur- 
mountable difficulties.  That  Jesus,  after  such  treat- 
ment as  is  related  by  Luke,  vs.  30,  should  have 
returned  yet  again ;  that  He  should  have  preached 
there  again,  should  again  have  heard  the  same  re- 
proach, should  again  have  given  the  same  answer,  is 
a  supposition  that  perhaps  no  one  would  have  de- 
fended had  not  his  harmony  been  guided  by  doctri- 
nal considerations  and  interests.  Luke,  it  is  true, 
does  not  speak  of  the  miracles  which  are  reported 
Matt.  xiii.  58.  But  nothing  hinders  us  from  assum- 
ing that  He  had  already  performed  these  before  the 
sermon  in  the  synagogue,  since  (vss.  2*7-29)  imme- 
diately after  that  the  attack  upon  His  life  followed, 
although  Matthew  and  Mark  end  their  account  re- 
specting Nazareth  with  the  mention  of  these  miracles. 
It  appears  that  the  Lord  even  before  the  sermon 
communicated  by  Luke  had  thought  in  this  way  to 
dispose  their  hearts  in  His  fiivor, — and  let  it  not  be 
said  that  this  is  an  artificial  interpretation  (Stier). 
Is  it  not  improbable  that  the  Lord  should  only  have 
remained  one  day  at  Nazareth  and  should  only  have 
come  into  the  town  on  the  same  Sabbath  on  which 
He  entered  the  synagogue  ?  Even  the  Jewish  Sab- 
bath laws,  which  restricted  travelling  on  this  day, 
forbade  this,  and,  on  the  supposition  that  the  Lord 
had  already  wrought  some  miracles  at  Nazareth, 
His  severe  discourse  acquires  double  force,  and  the 
comparison  with  the  miracles  of  Ehjah  and  Elisha, 
moreover,  is  fully  in  place.  We  do  not  admit  the 
objection  that  then  the  words  which  the  Lord  puts 
in  their  mouths,  vs.  23,  would  no  longer  be  applica- 
ble. On  the  contrary,  they  were  not  content  with 
the  miracles  wrought  among  themselves,  but,  on  the 
other  hand,  desired  miracles  like  those  at  Capernaum 
(John  iv.  45),  miracles  such  as  awaken  astonishment 
at  a  distance.  Why  should  not  the  report  of  that 
which  had  been  done  for  the  ^aaiXiKo^  at  Capernaum 
have  made  its  way  to  Nazareth  ?  and  is  there  indeed  any- 
thing that  is  harder  to  appease  than  the  craving  for 
marvels '?  If  any  one,  however,  believes  that  aU  the 
difficulties  are  not  in  this  way,  either,  removed  out  of 
the  way,  he  will  yet  have  to  acknowledge  that  die 
difficulties  which  spring  from  the  repetition  of  all 
these  events  are  at  any  rate  somewhat  more  nume- 
rous. 

Where  He  had  been  brought  up. — Evidently 
this  account  points  back  to  the  history  of  His  child- 
hood. A  holy  moment  in  the  life  of  the  Lord,  when 
He  for  the  first  time  should  teach  in  the  synagogue 
of  the  to-rni  in  which  He  has  spent  so  many  years  in 
silence.  Respecting  Nazareth,  see  Lange  on  Matt, 
ii.  23. 

As  His  custom  was. —  T7(/t'»iMs,  quid  egcrit  ado- 
Icscens  Jesus  Nazareihw,  ante  bapiismum.  Bengel. 
Apparently  {see  above)  this  Sabbath  was  the  first 
after  His  return  to  Nazareth,  where  the  Lord,  before 
this  public  appearance,  had  already  wrought  some 
miracles  in  a  smaller  circle,  and  appears  to  have  re- 
marked the  first  traces  of  unbelief  (Matt.  xiii.  58 ; 
Mark  vi.  5),  the  rebuke  of  which,  in  His  first  dis- 
course, would  otherwise  not  have  been  immediately 
necessary. 

And  stood  up  to  read. — Hitherto  He  had  al- 
ways been  accustomed  to  sit  among  the  hearers. 
The  public  reading  in  the  synagogue  consisted  of  a 
portion  of  the  Law,  which,  in  regular  order,  was  fol- 
lowed by  a  section  of  the  Prophets.  Besides  this, 
opportunity  was  sometimes  given  to  respectable  stran- 
gers to  give  a  free  word  of  exhortation  or  consolation 
(Acts  xiii.  15),  and  the  Saviour's  rising  served  as  a 


p 


CHAP.  IV.  14-30. 


73 


token  that  He  also  wished  to  make  use  of  this  lib- 
erty. Tlie  public  reading  of  the  Law  had  already 
taken  place,  and  that  of  the  Prophets  was  about  to 
begin.  He,  therefore,  receives  from  the  hand  of  the 
attendant  the  roll,  out  of  which  on  that  day,  accord- 
ing to  the  customary  sequence,  the  lesson  was  to  be 
read.  It  was  that  of  Isaiah,  and  after  He  had  un- 
rolled this  holy  book,  He  finds,  certainly  without 
seeking,  yet  not  without  special  higher  guidance,  the 
prophetic  passage  referred  to. 

Vs.  17.  The  place  where  it  -was  written. — 
Strictly  speaking,  this  passage  (Isaiah  Ixi.  1)  was  the 
haphthara  appointed  for  the  morning  of  the  great 
Day  of  Atonement  (the  10th  Tishri),  and  on  this  ac- 
count Bengel,  in  his  Ordo  IVmporum,  p.  220,  be- 
lieved himself  to  have  here  come  upon  an  infallible 
chronological  datum ;  yet,  even  if  it  were  assumed 
that  this  division  of  the  lessons  was  already  iu  use  in 
the  Saviour's  time,  it  would  then  be  surprising  that 
Luke  has  not  said  a  word  here  of  His  seeking  an  ap- 
pomted  prophecy :  exactly  tlie  opposite. 

Vs.  18.  The  Spirit  of  the  Lord  is  upon  me. 
— Isaiah  Ixi.,  freely  quoted  after  the  Septuagint. 
Jesus  probably  read  the  passage  aloud  in  Hebrew, 
but  Luke  appears  to  communicate  it  from  memory 
according  to  the  Alexandrian  version.  From  this 
arises  the  difference  between  the  original  text  and 
the  citation,  which  is  more  particularly  stated  by  De 
Wette  {ad  locum).  He  has  even  taken  the  words : 
airoarelAai  Tedpav(Tfj.ii/.  iu  acp.  from  Isaiah  Iviii.  6,  so 
that  accordingly  he  gives  not  so  much  the  letter  as 
the  main  thought  of  the  text  of  this  sermon.  This 
text  appears,  however,  to  have  been  designedly  ended 
at  the  words  :  The  acceptable  year  of  the  Lord  (that 
is,  the  definite  time  in  which  the  Lord  is  gracious), 
although  commonly  not  less  than  21  verses  were  read 
from  the  Prophets.  The  freedom  was  used,  accord- 
ing to  later  authors  also,  of  often  deviating  from  this 
usage,  and  then  3,  5,  or  7  verses  wei'e  sometimes 
read  aloud.  See  Sepp,  Leben  Jenu,  ii.  p.  123.  As 
respects  the  passage  in  itself,  the  prophet  undoubt- 
edly speaks  primarily  of  his  own  vocation  and  digni- 
ty, but  as  the  servant  of  Jehovah  he  was  in  his  work 
and  destiny  the  type  and  image  of  the  Messiah,  the 
perfect  servant  of  the  Father.  What  at  the  tune  of 
Isaiah  was  only  relatively  true  for  himself,  could 
hold  good  in  its  full  significance  only  of  the  Messiah, 
who  had  brought  in  an  eternal  redemption.  There- 
fore Jesus  can  with  the  fullest  right  begin:  on 
(j7]iJ.€pov,  K.T.A.  Comp.  Hofimann,  Weissag.,  and 
Erf.  ii.  p.  96. 

Vs.  20.  And  when  He  had  rolled  up  the 
book. — It  is,  of  course,  to  be  understood  that  the 
words:  "To-day  is  this  Scripture  fulfilled,"  &c.,  con- 
stituted not  properly  the  contents  but  the  beginning 
of  this  discourse.  The  text  chosen  gives  the  Lord 
occasion  to  set  forth  the  work  to  be  accomplished  by 
Him  on  its  most  amiable  side ;  no  wonder,  therefore, 
that  the  eyes  of  all  are  directed  upon  Him.  With 
this  one  picturesque  stroke,  Luke  (Pictor)  gives  to 
Ms  narrative  the  greatest  distinctness,  and  places  us, 
as  it  were,  in  the  midst  of  the  citizens  of  Nazareth. 
What  here  took  place  he  probably  learned  from 
Mary,  or  one  of  the  aSiAcpoi,  who  were  certainly  pres- 
ent at  this  first  discourse  of  Jesus  of  Nazareth,  and 
therefore,  he  is  able  to  go  more  into  detail  than 
Matthew  and  Mark,  and  even  to  communicate  the 
prophetic  text.  Respecting  the  fulfilment  of  a 
prophecy,  comp.,  moreover,  the  remark  in  0.  von 
Gerlacb,  JST.  T.  on  Matt.  ii.  10. 

Vs.  22.  And  all  bare  Him  witness. — To  the 


gracious  words  of  the  Saviour  is  this  testimony  given, 
and  from  this  it  becomes  very  soon  evident  that  it 
does  not  respect  the  contents  but  the  form  of  the 
discourse  of  the  Lord.  They  admired  not  ivhat  but 
the  way  in  which  the  Saviour  spoke,  especially  when 
they  remembered  His  humble  origin,  which  would 
have  given  occasion  to  no  such  expectation ;  for  it  is, 
of  course,  certain  th-at  the  inhabitants  of  Nazareth 
could  not  have  known  of  the  mystery  of  His  concep- 
tion by  the  Holy  Ghost.  This  passage,  as  well  as 
John  vii.  46,  is  noteworthy,  since  it  gives  an  unim- 
peachable evidence  of  the  irresistible  impression 
which  the  graciousness  of  the  manner  of  Jesus  in 
His  discourse  and  preaching,  produced  even  in  the 
case  of  imperfectly  developed  or  hostilely  disposed 
persons. 

Vs.  23.  Surely,  Trdurws. — The  Lord  has  the 
certain  expectation  of  that  which  they  will  allege 
against  Him,  since  He  sees  the  captiousness  of  preju- 
dice arising  already  in  their  hearts,  and  He  makes 
use  of  the  proverbial  expression :  "  Physician,  heal 
thyself,"  not  only  in  order  to  express  His  meaumg 
more  plainly,  but  also  to  give  them  an  uitimation  in 
respect  to  the  blessed  purpose  of  His  appearance  as 
Israel's  physician.  From  comparison  of  Matt.  xiii. 
57  and  Mark  vi.  4  with  Luke  iv.  24  it  appears  that 
the  Synoptics  deviate  in  some  measure  from  each 
other  in  the  report  of  the  words  in  which  the  Lord 
expressed  the  idea  that  a  prophet  usually  has  no- 
where less  authority  than  in  his  own  country.  It  is 
very  possible  that  He  used  this  apophthegm  often, 
and  that  with  shght  variations  ;  the  most  original 
and  simple  form  of  the  proverb,  however,  we  believe 
that  we  find  in  this  passage  of  Luke.  As  to  the 
causes  why  the  prophet  in  his  own  immediate  circle 
receives  less  honor  than  elsewhere,  Neander  deserves 
to  be  compared  in  his  Leben  Jesu,  at  this  passage. — 
Heal  thyself,  not:  "Undertake  the  remedy  of 
thine  own  poverty  before  the  world,"  or,  "  Take  better 
care  than  hitherto  of  thy  prophetic  dignity  ;  "  but : 
"  Help  thine  own  countrymen,  who  are  naturally  the 
nearest  to  thee."  The  figurative  words  are  sufficient- 
ly explained  by  the  Uteral  words  immediately  follow- 
ing them :  "  What  we  have  heard,''''  &c.  To  the 
craving  for  the  marvellous,  which  of  itself,  indeed, 
knows  no  bounds,  there  is  added  now,  moreover,  the 
reckoning  how  great  a  fame  their  despised  village 
would  attain  if  He  should  make  it  the  centre  of  a 
brilliant  miraculous  activity.  On  this  account  they 
indirectly  reproach  Him  with  having  already  bestow- 
ed an  honor  on  Capernaum,  to  which  they  properly 
had  the  nearest  claim.  Of  the  many  miracles  which 
the  Lord  had  already  at  an  earlier  point  of  time  per- 
formed in  Jerusalem  (John  ii.  23),  they  appear  as 
yet  to  have  learned  nothing. 

Vs.  25.  Many  widows  were  in  Israel. — With 
the  greatest  humility  He,  who  was  so  much  more 
than  a  prophet,  places  Himself  so  far  on  an  equality 
with  the  prophets  iu  the  Old  Testament  as  this,  that 
He  together  with  them  must  be  content  to  su&er  an 
unbelieving  rejection,  which,  it  is  true,  is  most  se- 
verely requited  by  God.  Tliis  we  see  from  two  ex- 
amples taken  from  the  life  of  Elijali  and  Elisha, 
which  are  doubly  noteworthy  for  this  reason,  that 
here  at  the  beginning  of  the  j)ublic  life  of  Jesus  in 
somewhat  covert  wise  the  same  tiling  is  announced 
which  the  Saviour  at  the  end  with  explicit  words 
threatens  the  Jews  with,  as  jiunishment  for  their  un- 
behef.     See  Matt.  xxi.  43. 

As  repects  now  the  first  of  these  examples,  comp. 
1  Kings  xvii.  18.     There  has  some  difficulty  arisen, 


74 


THE   GOSPEL  ACCORDING  TO  LUKE. 


from  the  fact  that  the  duration  of  the  drought  here 
(as  well  as  in  James  v.  17)  is  stated  as  three  years 
and  six  months,  while  from  1  Kings  xviii.  it  appears 
to  result  that  Elijah  in  the  3d  year  returned  to  Ahab, 
and  very  soon  after  his  c eturn  the  rain  commenced. 
We  cannot  agree  with  De  Wette,  who  here,  by  com- 
parison with  Dan.  xii.  V,  maintains  that  he  has  de- 
duced the  fact,  that  it  was  a  Jewish  custom  to  give 
to  a  period  of  calamity  the  average  duration  of  three 
and  a  half  years,  and  as  little  can  we  assume  with 
others  (e.  g.,  Gkbser,  Commentary  on  James),  that  in 
the  New  Testament  another  reckoning  of  time  has 
been  followed  from  that  in  tlie  Old.  AVe  prefer  sup- 
posing, with  Olshausen,  that  the  tliird  year,  1  Kings 
xviii.  1,  must  be  reckoned  from  the  arrival  of  Elijah 
at  Sarepta,  1  Kings  xvii.  9,  which,  however,  had 
been  already  preceded  by  a  year  of  drought,  during 
which  the  prophet  had  abode  at  the  brook  Cherith, 
V6.  v. — That  Elijah  was  actually  sent  only  to  this  one 
and  to  no  one  of  the  many  widows  in  Israel  besides, 
we  should  not  be  absolutely  obUged  to  conclude  from 
the  Old  Testament,  but  we  assume  it  upon  the  infal- 
lible word  of  the  Saviour.  [As  our  Lord  here  evi- 
dently proceeds  upon  the  common  ground  of  the  his- 
tory, which  both  parties  were  alike  acquainted  with, 
this  last  remark  appears  superfluous. — C.  C.  S.] 

Vs.  27.  Many  lepers. — Comp.  2  Kings  vii.  3. — 
In  the  time  of  Elijah,  cm'.  Comp.  chap.  iii.  2 ; 
Mark  ii.  26 ;  Acts  xi.  28. — Naaman.  See  2  Kings 
vi.  1-19.  "Then  might,"  the  Lord  means  to  say, 
'  "  the  Jews  also  have  been  able  to  say  to  Elijah  and 
Ehsha:  Do  the  same  also  here  in  your  country." 
But  it  was  not  possible,  because  the  Jews  did  not 
seek  the  help  which  they  had  at  the  door,  and  closed 
their  hearts  against  the  Lord.  "  Theophilus,  doubt- 
less, when  he  read  this,  rejoiced  in  the  God  who  is 
truly  also 'the  God  of  the  Gentiles."  Besser.  The 
mention  of  the  history  of  Naaman  was  the  more 
humiUating  since  he  had  first  been  unbelieving,  but 
afterwards,  on  the  representations  of  his  simple-mind- 
ed servants,  had  become  believing. 

It  would  be  most  unjust  to  accuse  this  turn, 
which  the  Saviour  gave  His  discourse,  of  excessive 
harshness  (Hase,  De  Wette),  since  we  must  not  for- 
get what  an  unloving  judgment  (vss.  22,  23),  respect- 
ing His  person  and  His  work  had  preceded  it,  and 
how  here  everything  depends  on  the  tone  and  the 
voice  of  the  speaker.  Moreover,  since  Luke  commu- 
nicates to  us  only  the  main  substance  of  the  whole 
address,  we  must  be  very  careful  of  rendering  here  a 
precipitate  judgment ;  we  have  rather  here  to  admire 
the  wise  Physician  who  does  not  shrink  from  heroic 
methods  in  order  to  attack  the  very  heart  of  the 
chief  moral  disease  of  His  contemporaries,  namely, 
sensuousness  and  earthly-minded  expectations,  and 
who  will  rather  set  at  stake  His  own  safety  than  spare 
their  perverseness.  And  ought  not  He  who  had 
spent  so  many  years  of  retirement  at  Nazareth,  and 
had  carefully  observed  the  moral  condition  of  its 
inhabitants,  to  have  been  better  able  to  judge  how 
sternly  and  severely  He  was  obliged  to  rebuke,  than 
modern  criticism,  which  here  also  is  very  far  from 
,     being  without  pre-suppositions  ? 

Vs.  28.  And  all  they  in  the  synagogue  .  .  . 
were  filled  with  wrath. — The  Veritas  odium  j)ar it 
never  belied  itself  less  than  in  respect  to  the  Saviour, 
in  whom  the  aKriOeia  itself  was  personally  manifested 
upon  earth.  How  little  do  tlio  embittered  hearers 
apprehend  that  precisely  by  this  they  give  the  proof 
of  the  justice  of  tlie  rebuke  which  they  had  heard ! 
The  reception  which  Jesus  here  found,  agrees  re- 


markably with  that  which  afterwards  Stephen  found 
(Acts  vii.  51).  And  if  this  rise  of  bitterness  is  com- 
pared with  the  earlier  enthusiasm,  vs.  22,  it  shows 
in  a  striking  manner  the  inconstancy  of  human 
honor  as  well  as  the  imtrustworthiness  of  human 
passions.  Not  at  Rome  alone  did  the  CapitoUne 
border  hard  on  the  Tarpeian  rock. 

Vs.  29.  A  clifif  of  the  hill.— Nazareth  still  lies 
at  the  present  day  on  a  mountain  precipice  of  from 
400  to  500  ft.  high,  which  Mfts  itself  above  a  valley 
of  about  a  half  a  league  in  circumference ;  see  Rohk, 
Palestine,  pp.  126-129,  and  the  other  emment  narra- 
tives of  travel.  Near  the  Maronite  church  they  still 
show  the  rocky  wall  on  the  west  side  of  the  town, 
from  40  to  50  ft.  high,  where  the  event  of  the  text  is 
said  to  have  happened,  and  from  which  He  could 
easily  escape  them  through  the  narrow  and  crowded 
streets  of  the  town  (Robinson,  p.  423).  That  the 
monks  show  at  a  distance  of  two  English  miles  from 
Nazareth  another  Mount  of  Precipitation,  where  there 
are  yet  two  stones  against  which  (they  say)  the  Lord 
leaned  in  defending  Himself,  and  which  yet  show 
traces  of  His  hands  and  feet,  is  doubtless  one  of  the 
grossest  errors  which  tradition  has  committed  in  the 
sphere  of  the  Saviour's  life. 

Vs.  30.  But  He. — It  will  hardly  be  necessary  to 
vindicate  the  historic  reality  of  this  fact  against  crit- 
ics who  are  throughout  disposed  to  place  the  Jews 
somewhat  higher,  and  the  Lord,  indeed,  somewhat 
lower  than  the  Gospel  does.  Proofs  of  the  turbu- 
lence, the  cruelty,  and  the  revengefulness  of  the 
Galileans  can  be  found  in  abundance  in  Josephus, 
even  in  the  history  of  his  own  life.  As  respects  the 
escape  of  the  Lord,  we  can  here  no  more  assume,  with 
Olshausen,  De  Wette,  and  Strauss,  something  myste- 
rious, than  we  can  subscribe  to  the  prosaic  explana- 
tion :  That  He  owed  His  dehverauce  only  to  the 
courage  and  the  resoluteness  with  which  He  warded 
them  off  from  Him  (! !)  and  voluntarily  expelled  Him- 
self from  the  synagogue,  John  xvi.  2  (Von  Ammon). 
With  Hase,  Stier,  and  Lange,  we  ascribe  Jesus'  escape 
to  the  composure  with  which  He  made  a  way  for  Him- 
self, strong  in  the  consciousness  that  His  hour  was  not 
yet  come.  He  goes  thus,  not  in  order  to  escape  His 
Passion,  but  in  order  actively  to  await  the  agony  of  His 
Passion  appointed  for  Him  hereaftCT.  Examples  of 
the  daunting  influence  which  composure  and  self- 
control  have  often  exercised  on  raghig  crowds  are 
too  numerous  to  be  all  mentioned  here.  Let  the 
reader  only  call  to  mind  the  effect  of  the  crushing 
word :  "  Slave,  wilt  thou  slay  Marius '? "  and  better 
than  this,  John  xviii.  6.  It  is,  then,  unnecessary 
also  to  understand  here  a  particular  protection  of 
God  (in  the  sense  of  a  miracle,  Meyer),  but  it  is  bet- 
ter to  bring  all  mirabilia  of  the  kind,  in  the  wider 
sense  of  the  word,  into  connection  with  the  elevated 
and  wholly  unique  personahty  of  the  Lord — the  ab- 
solute m'tracidum — to  which,  m  a  certain  sense,  it 
was  iimate  to  make  such  an  impression  on  the  rude 
rabble  surrounding  Him.  "Not  in  any  such  sense 
as  that  they  were  struck  with  blindness  does  He  go 
forth,  invisible  and  with  an  outward  miracle,  for  this 
is  precisely  what  the  Evangelist  by  btiKQuv  5ia  ixiaov 
means  to  deny ;  but  He  only  beholds  them  with  a 
look  of  His  hitherto  restrained  majesty,  reserved  for 
this  last  need,  and  they,  receiving  yet  another  sign 
of  His  spiritual  might  as  a  parting  token,  are  bound 
and  incapable  of  touching  Him.  Nay,  they  are  com- 
pelled on  the  right  and  left  to  make  place  reverently 
for  His  going  tbrth.  They  stood,  stumbled,  sought, 
grew  ashamed,  tied,  and  went  apart,  as  Pfemiinger 


CHAP.  IV.  14-30. 


75 


with  striking  pencil  paints  the  close  of  the  scene." 
R.  Stier. 


DOCTRINAL  AND  ETHICAL. 

1.  The  Saviour  comes  forward  in  the  might  of  the 
same  Spirit  with  which  He  was  baptized  and  with 
which  He  overcame  Satan.  The  account  of  His 
preaching  at  Nazareth  is  especially  noteworthy,  be- 
cause it  shows  how  His  personality  and  His  word, 
even  without  doing  miracles,  made  an  irresistible  im- 
pression so  long  as  the  sensibility  was  not  closed  up 
through  hostility  and  prejudice.  We  remark  the 
same  in  Samaria,  John  iv.  41,  42.  The  history  of 
the  Saviour's  first  preaching  in  the  town  of  His 
bringing  up,  may  also  serve  as  a  proof  how  fully  ap- 
phcable  to  Him  is  the  word  of  the  Psalm,  Ps. 
xlv.  3. 

2.  Jesus'  discourse  at  Nazareth  may  be  named  at 
the  same  time  an  opening  sermon  of  His  whole  ac- 
tivity in  GaUlee.  Impossible,  indeed,  would  it  be  to 
find  a  more  admirable  text  than  the  Saviour  found  in 
turning  over  the  prophetic  roll ;  it  is  a  gospel  in 
brief,  the  best  description  of  the  Christus  Cojisolator. 
The  poor,  the  prisoners,  the  blind  are  indeed  the 
best  representatives  of  the  whole  mass  of  suffering 
mankind.  Their  names  present  before  our  eyes 
misery  and  sin  in  their  whole  compass.  Freedom, 
light,  healing — what  noble  images  of  the  salvation 
given  in  Christ !  "  Christ  finds  all  those  to  whom 
He  comes  blind,  without  knowledge  of  God,  bound 
of  Satan,  and  kept  prisoners  under  death,  sin,  and 
the  law.  For  out  of  the  Gospel  there  is  nothing  but 
utter  darlvness  and  captivity,  so  that  even  if  we  have 
some  little  knowledge,  yet  can  we  not  follow  the 
same,  because  we  are  bound."     Luther. 

3.  This  sermon  is  of  moment,  because  from  it 
it  appears  in  what  relation  Christ  as  Prophet  placed 
Himself  to  the  Old  Testament.  He  grounds  His 
proclamation  of  the  Gospel  upon  the  Scripture, 
cleaves  not  merely  lo  its  letter,  but  presses  through 
to  its  spirit  and  proclaims  Himself  as  the  end  of  the 
Law  and  the  Prophets.  The  Prophetic  Scripture  is 
the  mirror  in  which  He  beholds  His  own  image  and 
shows  it  to  His  contemporaries.  The  genuine  evan- 
gelical spirit  comes  to  manifestation  in  an  Old  Testa- 
ment form.  Even  the  parallelismus  membrorum,  to 
be  observed  in  the  diction  of  the  Old  Testament,  is 
not  wanting  in  the  way  in  which  He  opposes  the 
widows  in  Israel  in  the  days  of  Elijah,  to  the  lepers 
in  those  of  Elisha,  and  repeatedly  declares :  "  To 
none  of  them,"  &c.  After  such  remarks  the  inquiry 
may  well  be  called  superfluous  whether  the  Saviour, 
in  the  place  where  He  was  brought  up,  received  into 
His  soul  the  inmost  spirit  of  the  Scriptures  of  the 
Old  Testament. 

4.  The  Saviour  at  Nazareth  reveals  at  once  His 
double  character  as  Physician  and  Prophet;  as 
physician,  who  is  treated  with  scorn  when  he  wishes 
to  prepare  help  for  others  and  at  once  is  bidden  to 
heal  himself;  as  prophet,  who  deserves  the  highest 
honor  and  does  not  receive  the  least.  Upon  the 
miracles  wrought  by  the  Lord  in  Nazareth,  see 
Lange,  Afafthew,  p.  255. 

5.  The  first  discourse  of  the  Saviour  at  Nazareth 
bears  so  far  as  this  a  typico-symbolic  character,  that, 
on  the  one  hand,  it  serves  as  a  prototype  of  every 
true  preachmg  of  the  gospel  as  to  substance,  ground, 
and  tenor,  and,  on  the  other  hand,  as  in  a  mirror 
brings  to  sight  the  cliffs  on  which  the  efiects  of  a  dis- 


course commonly  suffer  shipwreck — earthly-minded- 
ness,  prejudice,  pride.  Of  the  four  classes  of  persons 
who  are  designated  in  the  parable  of  the  Sower,  we 
find  here  particularly  the  second  and  the  third. 

6.  The  manner  in  which  the  Saviour  begins  His 
sermon  at  Nazareth  deserves,  in  form  as  well  as  mat- 
ter, to  be  called  a  model  for  every  true  preacher  of 
the  gospel.  Comp.  the  chapter:  "Jesus  Christ, 
modele  du  predicateur,"  in  the  admirable  tractate  of 
Nap.  Roussel,  Comment  il  ne  faut  pas  precher,  Paris 
and  London,  1857. 

v.  Nazareth's  sjTiagogue  is  an  image  of  unbeliev- 
ing Israel,  Nazareth's  rock  an  image  of  the  unshaka- 
ble composure  and  inward  tranquillity  of  Jesus. 


HOMILETICAL  AND  PRACTICAIi. 

The  triumphal  return  from  the  wilderness  of 
temptation. — Whither  Jesus  comes,  the  fame  of  Him 
always  precedes  Him. — The  beginning  of  His  pil- 
grimage takes  place  under  the  most  favoring  pre- 
sages.-^Jesus  returns  to  Nazareth,  the  place  of  His 
bringing  up,  as  a  prophet  mighty  in  word  and  deed. 
— The  heart-wmning  art  of  Jesus. — The  visit  to  the 
synagogue  on  the  Sabbath  a  settled  custom  of  the 
Lord. — The  pubhc  reading  of  the  word  of  God  an 
important  part  of  the  joint  worship  of  God. — The 
high  value  of  the  prophetical  word:  1.  Before,  2. 
during,  3.  after  the  time  of  the  Saviour. — All  mourn- 
ers are  comforted  when  Christ  appears. — The  true 
preacher  of  the  gospel  one  anointed  with  the  Holy 
Spirit. — The  time  of  the  New  Covenant  an  acceptable 
year  of  the  Lord ;  as  such,  the  day  of  solvation  is : 

I.  Announced,  2.  manifested,  3.  confirmed  in  the 
case  of  all  believers. — The  gracious  year  of  the  Lord 
precedes  the  day  of  vengeance  of  our  God,  yet  the 
latter  follows  immediately. — Christ:  1.  The  consola- 
tion of  the  poor,  2.  the  freedom  of  the  prisoners,  3. 
the  light  of  the  blind. — How  admiration  for  the 
preacher  may  be  united  with  the  rejection  of  the 
preaching. — The  might  of  prejudice  against  the 
truth. — The  unbehef  of  earlier  and  later  days  at  all 
times  self-consistent:  1.  Manifested,  2.  punished,  in 
the  same  way. — God's  greatest  exhibitions  of  grace 
are  lost  on  those  who  give  ear  only  to  the  voice  of 
flesh  and  blood. — The  history  of  the  Old  Testament 
a  testis  temporum,  lux  veritatis,  magisira  viiw. — A 
believing  Gentile  more  acceptable  to  God  than  an  un- 
believing Jew. — No  respect  of  persons  with  God. — 
Craving  for  miracles  easily  excited,  never  contented, 
severely  rebuked. — "Unless  ye  see  signs  and  won- 
ders, ye  will  not  believe." — The  poor  of  this  world 
hath  God  chosen,  &c.,  1  Cor.  i.  26  seq. — The  incon- 
stancy of  human  laudations  and  emotions,  vss.  22-28  ; 
comp.  Acts  xiv.  18,  10. — Jesus  rejected  in  Nazareth 
an  argument  for  the  truth  of  the  declaration  John  i. 

II.  It  is  striking  that  unbeheviug  rejection  of  the 
Saviour:  1.  Still  shows  the  same  character,  2.  still 
betrays  the  same  origin,  3.  still  deserves  the  same 
judgment  as  the  behavior  of  the  inhabitants  of  Naza- 
reth.— Christ  the  Vanquisher  of  His  enemies  even 
when  He  appears  to  give  way  to  them. — The  im- 
movable composure  of  the  Lord  over  against  the 
blind  rage  of  His  enemies. — The  servant  of  the  Lord 
inviolable  so  long  as  his  hour  is  not  yet  come. — 
What  a  distinction  between  the  mountain  in  the 
wilderness  where  the  Lord  surveys  the  kingdoms  of 
the  earth,  and  the  rock  at  Nazareth  wdiero  He  be- 
holds His  own  life  threatened !  And  yet  upon  both 
is  He  victorious,  and  even  the  Mount  of  Precipita- 


76 


THE  GOSPEL   ACCORDING  TO  LUKE. 


tion  is  a  step  to  His  enthronement  and  dominion 
over  all. 

Starke: — True  preachers  have  to  go  through 
good  and  evil  report,  2  Cor.  vi.  8. — New  preachers 
of  the  gospel  are  wont  to  be  praised,  but  not  long, 
for  the  people  get  tired  and  their  ears  itch  again  for 
new  doctrines,  2  Tim.  iv.  3. — To  visit  the  pubUc  as- 
sembly on  the  Sabbath  is  all  Christians'  duty,  Heb. 
X.  25. — Hedinger  : — The  ground  of  all  divine  truth 
and  its  means  of  proof  must  be  Scripture. — When 
men  first  begin  with  despising  the  person  of  a  teacher, 
they  are  wont  also  commonly  to  despise  his  words 
and  office.— Zeisius  :— So  long  as  the  gospel  is 
preached  with  sweet  words,  the  godless  also  put  up 
with  it,  but  so  soon  as  the  appUcation  is  made,  the 
best  appearing  are  often  ready  to  burst  with  anger. 
— Osiander:— It  is  a  folly  of  men  to  esteem  highly 
what  is  strange,  but  to  account  as  nothing  what  has 
come  up  among  themselves. — Quesnel  :— Truth  em- 
bitters those  whom  it  does  not  enlighten  and  convert 
(the  gospel  a  cause  of  tumult,  Luther). — Men  are 
often  worse  than  the  devil,  who  did  not  do  what  the 
Jews  wanted  to  do,  vs.  29.— -Canstein  : — There  is  no 
might  nor  counsel  against  the  Lord. — It  is  often  pru- 
dence and  magnanimity  to  give  way  to  inflamed  dis- 
positions. 

Heubner  on  vss.  18  and  19  :— The  order  of  salva- 
tion is  given  in  these  verses  as  in  1  Cor.  i.  30:  1. 
Wisdom  =  to  preach  the  gospel  to  the  poor ;  2. 
righteousness  —  to  heal  the  broken  hearts  (these 
words  are,  however,  spurious.  See  above) ;  3.  sanc- 
tification  =  to  proclaim  deliverance  to  the  captive, 
&c. ;  4.  redemption  =  preaching  the  acceptable  year 
of  the  Lord ;  in  other  wofds  :  1.  The  prophetical,  2. 
the  high-priestly,  3.  and  4.  the  kingly  oflice  of  the 


Lord.  {Ingeniose  macfis  quam  vers  !  Van  Oosterzee.) 
— AuNDT : — The  first  sermon  of  Jesus  at  Nazareth : 
1.  How  rich  in  matter  it  must  have  been  ;  2.  what  an 
impression  must  have  been  made  ! — Palmer  : — How 
the  people  are  astonished  at  the  speech  of  the  Lord  ! 
[  Vcre  sed  insipidissime. — C.  C.  S.] — Dr^seke  : — The 
acceptable  year  of  the  Lord. — Van  Oosterzee  (in- 
augural discourse  in  his  native  town  Rotterdam  upon 
Luke  iv.  16-22) : — The  first  sermon  of  Jesus  at  Naza- 
reth a  standard  for  the  minister  of  the  gospel  at  the 
beginning  of  his  work.  The  narrative  imparts  to  the 
minister  of  the  gospel  pregnant  suggestions:  1.  In 
reference  to  the  point  of  view  from  which  he  is  to 
consider  his  work :  a.  origin,  b.  matter,  c.  object,  of 
preaching  (vss.  18,  19).  2.  In  relation  to  the  manner 
in  which  he  must  perform  his  work:  as  here  the 
preaching  must  be:  a.  Grounded  on  Scripture,  b.  ac- 
commodated to  the  necessity  of  the  hearers,  c.  present- 
ed in  an  attractive  manner.  3.  In  relation  to  the 
fruit  upon  which  he  can  reckon  in  this  labor.  Naza- 
reth shows  us :  a.  That  blossoms  are  as  yet  no  certain 
sign  of  fruit ;  b.  that  this  fruit  may  be  blasted  by  the 
most  unhappy  causes ;  c.  that  the  harvest  may  turn 
out  yet  better  than  at  the  beginning  it  appears  (there 
in  the  synagogue  were  Mary,  and  also  the  aSi\<poi,  who 
afterwards  beUeved,  and  if  the  Saviour  did  not  work 
many  miracles  at  Nazareth,  He  yet  wrought  some, 
Matt.  xiii.  58).  4.  In  relation  to  the  temper  in  which 
he  is  to  begin  a  new  work :  a.  AVith  thankful  recol- 
lections of  the  past  (vs.  16);  b.  with  holy  spiritual 
might  for  the  present  (vs.  18);  c.  with  joyful  hope 
for  the  future  (vs.  21).  Happy  the  teacher  who  is 
permitted  to  begin  his  preaching  under  more  favora- 
ble presages  than  Jesus  began  His  in  the  city  where 
He  was  brought  up. 


B.  Capernaum. —  77ie  Prophet  mighty  in  Works  and  Words  before  God  and  all  the  People.     Chs.  IV.  31- 

VIL  50. 


1.  The  first  Settlement,  the  first  miraculous  Acts,  the  first  Choice  of  Apostles  at  Capernaum. 

a.  AERIVAI.  AJTD  ACTIVITY  AT  CAPERNAUM,  AND  EXCURSION  FROM  THENCE  INTO  THE  REGION 

ROUND  ABOUT  O^ss.  31-14). 

31  And  [he]  came  down  to  Capernaum,  a  city  of  Galilee,  and  taught^  them  on  the 

32  sabbath  days.     And  they  were  astonished   at    his  doctrine:    for  his  word  was  with 

33  power.     And  in  the  synagogue  there  was  a  man,  which  had  a  spirit  of  an  unclean  devil, 

34  and  cried  out  with  a  loud  voice,  Saying,'^  Let  us  alone  [or,  Ha !] ;  what  have  we  to  do 
with  thee,  thou  Jesus  of  Nazareth  ?  art  thou  come  to  destroy  us  ?     I  know  thee  who 

35  thou  art;  the  Holy  One  of  God.     And  Jesus  rebuked  him,  saying,  Hold  thy  peace, 
and  come  out  of  him.     And  when  the  devil  had  thrown  him  in  the  midst,  he  came  out 

36  of  him,  and  hurt  him  not.     And  they  were  all  amazed  [there  came  an  awe  upon  all], 
and  [they]  spake  among  themselves,  saying,  What  a  word  is  this !  for  with  authority 

37  and  power  he  commandeth  the  unclean  spirits,  and  they  come  out.     And  the  fame  [a 
rumor  or  report,  ^x"^]  of  him  went  out  into  every  place  of  the  country  round  about. 

38  And  he  arose  out  of  the  synagogue,  and  entered  into  Simon's  house.     And  Simon's 
wife's  mother  was  taken  with  [suffering  under]  a  great  [severe]  fever;  and  they  be- 

39  sought  him  for  her.     And  he  stood  over  her,  and  rebuked  the  fever;  and  it  left  her: 

40  and  immediately  she  arose  and  ministered  unto  them.     Now  when  the  sun  was  setting, 
all  they  that  had  any  [friends']  sick  with  divers  [various]  diseases  brought  them  unto 

41  him;  and   he  laid  his  hands  on  every  one  of  them,   and  healed  them.     And  devils 
also  came  out  of  many,  crying  out,  and  sayhig.  Thou  art  Christ^  the  Son  of  God.     And 


CHAP.  IV.  31-44. 


77 


he  rebuking  them  suffered  them  not  to  speak:   for ^  they  knew  that  he  was  Christ. 

42  And  when   it  was  day,   he  departed  and  went  into  a  desert  place :  and   the  people 
sought    him,    and  came  unto  him,   and    stayed    him,   that    he  should  not  depart  from 

43  them.     And  [But]  he  said  unto  them,  I  must  i^reach  the  kingdom  of  God  to  [the] 

44  other  cities  also:   for  therefore  [thereto]  am  I  sent.     And  he  preached  in  the, syna- 
gogues of  Galilee.       '"■''":  C  i  CcUi-.l' .    -"'(   foet^-ii^^    PtaL  ^t9^/iZ^  C.    >.  . 

[1  Vs.  31.— 'Hv  SiSdcTKaiv,  expressing  His  doing  it  habitually.— C.  C.  S.] 

'■'  Vs.  34. — Rec. :  Keymv  before  'Ea.    Critically  dubious.    .See  Lachmarm,  ad  Joe.    [Om.  inter  al.  B.,  L.,  Sin. — C.  C.  S.] 
3  Vs.  41. — Eec. :  'O  Xpio-roj  6  vios,  k.t.A.  ;  a  somewhat  superfluous  paraphrase,  which  is  omitted  by  B.,  C,  [Sin.l,  D.,  I/., 
F.,  X.,  Vulpata,  Origenes,  Griesbach,  De  Wette,  Meyer,  &c. 

[*  Vs.  41. — Not :  "  to  say  that  they  know,"  &c.,  XciAeii/  is  never  to  say,  but  to  sjjealc,  to  discourse.    Alford. — C.  C.  S.] 


EXEGETICAL  AND  CRITICAL. 

Vs.  81.  And  He  came  down  to  Capernaum. 

— Comp.  the  remarks  on  Matt.  iv.  13.  Plainly 
enough  Luke  brings  the  removal  of  the  Saviour  to 
Capernaum  into  connection  with  the  unfavorable  re- 
ception which  lie  finds  at  Nazareth.  Herein  he  is 
indirectly  supported  by  Matthew  (ch.  iv.  13),  while 
Mark  (ch.  i.  21)  does  not  contradict  it.  John,  it  is 
true,  gives  no  account  of  this  settlement  of  Jesus  at 
Capernaum,  but  it  is  known  how  incomplete  his  Gali- 
lean reports  are.  That  he  also  knows  of  an  abode  of 
the  Saviour  at  Capernaum,  appears  from  ch.  ii.  12; 
vi.  59.  The  suitableness  of  this  dweUing-place  for 
Jesus,  nevertheless,  strikes  the  eye  at  once :  He  finds 
Himself  here  in  the  centre  of  a  very  active  traffic,  be- 
tween Tyre,  Sidon,  Arabia,  and  Damascus,  upon  the 
great  road  to  the  Mediterranean,  where  continually 
great  throngs  were  streaming  together.  From  here 
He  could  easily  travel  to  Juda;a,  Iturtea,  and  Upper 
Galilee,  in  order  to  preach  the  gospel.  Here  the  in- 
fluence of  the  sacerdotal  party  was  not  so  strong  as 
in  Jerusalem  ;  here  He  found,  moreover,  the  dwelling 
of  Simon  Peter,  a  friend's  house,  whose  hospitable 
rooms  He  was  doubtless  glad  to  use  as  His  shelter 
during  His  sojourn  there,  even  if  He  did  not  exact- 
ly live  in  this  house,  especially  as  His  brothers  at 
Nazareth  did  not  yet  believe  on  Him.  If  He  wished 
for  rest  He  could  find  this  nowhere  better  than  on 
the  shore  of  the  lake,  of  whose  exquisite  environs 
Rabbinical  scholars  write :  "  Seven  seas  have  I  created 
in  the  Holy  Land  of  Canaan,  saith  the  Lord,  but  only 
one  of  all  these  have  I  chosen,  namely  the  Sea  of 
Gennesareth,"  and  if  danger  threatened  Him,  He  could 
at  once  betake  Himself  to  the  opposite  jurisdiction 
of  the  tetrarch  Philip.  That  the  moral  wretched- 
ness of  the  town  above  many  others,  might  recom- 
mend it  only  the  more  to  the  great  Physician  of  sin- 
ners, is  easily  intelligible. 

And  taught  them. — What  He  preached  there 
is  given  in  Mark  i.  15.  Particularly  in  the  beginning 
of  His  public  life  does  He  attach  Himself  to  John 
the  Baptist,  yet  He  distinguishes  Himself  at  once 
from  Him  in  this,  that  with  the  requirement  of  ix^rd- 
I'uia  He  connects  that  of  faith  on  the  gospel,  and  ex- 
pUcitly  declares,  that  the  time  is  not  only  come  near, 
but  is  fulfilled. 

Vs.  32.  And  they  were  astonished. — The 
preaching  of  the  Saviour  produces,  therefore,  at 
Capernaum  at  once  a  much  deeper  impression  than 
at  Nazareth  (vs.  22).  A  similar  explanation  to  that 
here,  in  relation  to  the  might  of  the  word  of  Jesus  in 
opposition  to  that  of  the  spiritually  dead  doctrine  of 
the  scribes  and  Pharisees,  is  also  given  by  Matthew, 
ch.  vii.  28,  29. 

Vs.  S3.  Which  had  a  spirit  of  an  unclean 
devil. — According  to  Mark  i.  21,  compared  with  vss. 


16-20,  this  healing  took  place  not  before  but  after 
the  calling  of  the  first  four  apostles,  which  Luke  does 
not  mention  until  ch.  v.  1-11.  Matthew  passes  over 
this  miracle  entirely  in  silence.  As  respects  the  pos- 
sessed, of  whom  we  here  meet  one,  it  will  hardly  be 
necessary  here  again  to  refute  the  rationaUstic  asser- 
tion, that  the  Saviour  and  His  Evangelists,  when  they 
speak  of  demoniacal  infirmities,  accommodated  them- 
selves only  to  a  superstitious  pojjular  conception. 
With  everything  figurative  which  they  contain,  yet 
expressions  such  as  Luke  xi.  24-27;  Matt.  xvii.  21, 
and  other  passages,  appear  to  lead  to  the  presupposi- 
tion that  these  unhappy  ones  were  actually  torment- 
ed by  demoniacal  influence.  Modern  science  has  as 
yet  by  no  means  proved  that  an  actual  possession, 
even  nowadays,  is  unheard  of  and  impossible.  How 
much  less  is  it  inconceivable  in  the  fulness  of  time, 
when  the  kingdom  of  darkness  concentrated  its  full 
power  against  the  kingdom  of  light ! 

Here  indeed  the  ontological  objection  has  been 
brought  forward  that  there  are  no  demons,  and  that, 
if  there  were,  the  possession  of  men  by  them  would 
be  utterly  impossible.  But  a  modest  science  would 
indeed  haye  to  take  the  word  "  impossible  "  not  quite 
so  quickly  upon  its  lips,  and  not  in  its  self-conceit  to 
decide  in  a  sphere  of  which,  outside  of  historic  reve- 
lation, it  knows  nothing.  The  whole  connection  of 
our  bodily  and  spiritual  nature,  as  well  as  the  opera- 
tion of  spirit  upon  spirit,  remains  for  us  still,  in  part, 
a  terra  incognita.  This  we  know,  however:  tb.e 
soul  operates  through  the  nervous  system  upon  the 
body  and  receives  by  the  medium  of  these  nerves  its 
impressions  from  the  outer  world.  Not  less  certain  is 
it,  that  the  natural  connection  between  the  nervous 
life  and  consciousness  may  be  relaxed  for  a  shorter 
or  longer  time ;  the  magnetic  sleep  and  insanity  are 
witnesses  for  this.  If,  therefore,  as  the  Lord  Him- 
self declares,  demons  exist,  why  should  they  not  be 
able  so  to  work  on  the  nervous  system  that  the  soul 
subjected  to  this  strange  influence  is  fettered  and 
rendered  inactive  ?  Why  should  we  not  be  able  to 
experience  the  operation  of  the  world  of  spirits  upon 
us  most  strongly  just  at  the  time  when  the  regular 
operation  of  the  world  of  sense  upon  us  is  restrained  ? 
Undoubtedly,  if  we  understand  such  an  indwclUny  of 
the  demons  that  by  it  two  or  three  subjects  are  unit- 
ed in  one  material  organism,  we  fall  into  psychologi- 
cal monstrosities.  But  if  we  assume  a  personal 
operation  of  evil  spirits  upon  their  victims  which 
takes  place  in  a  psychical  way  and  does  not  expel 
the  human  spirit  but  suppresses  it,  there  are  then  no 
insurmountable  difficulties  remaining,  even  if  the  de- 
moniacally infirm  are  not  precisely  to  be  called 
greater  sinners  than  others.  Yet  there  may  have 
been  in  their  own  physical  or  jjsychical  condition  a 
peculiarly  great  receptivity  for  the  operation  of  the 
demons.  The  accounts  which  we  have  of  these  in- 
firm in  the  Synoptics  give  us  warrant  for  such  a  con- 


78 


THE  GOSPEL  ACCORDING  TO  LUKE. 


ception.  But  as  respects  the  silence  of  John  upon 
this,  we  can  by  no  means  infer  too  much  from  the 
argument  e  silentio.  Perhaps  the  Saviour  healed 
fewer  possessed  in  Judaea  than  in  Galilee.  Perhaps 
John  considered  it  unnecessary  to  amplify  the  few 
miracles  related  by  him  with  reports  of  this  particu- 
lar character.  Perhaps,  also,  he  was  disposed  to 
consider  the  combat  between  darkness  and  light  more 
on  its  ethical  than  on  its  metaphysical  side.  In  brief, 
there  is  just  as  little  reason  for  the  assumption  that 
he  himself  was  unbeheving  in  the  matter  of  demonol- 
ogy,  as  for  the  assumption  that  he  preferred  to  pass 
this  Jewish  superstition  over  in  silence  before  his 
readers  in  Asia  Minor.  In  order  to  maintain  this  as- 
sumption, we  should  be  obliged  to  overlook  entirely 
such  passages  as  1  John  iii.  8  ;  John  xiii.  2Y  ;  x.  20. 
In  the  last  named  passage  the  word  Ka\  fxaiverai  is 
by  no  means  synonymous  with  the  preceding  Sai/xo- 
viov  exf  I,  but  this  latter  is  in  the  opinion  of  the  Jews 
the  ground  of  the  former.  In  a  similar  way  they 
connect,  John.  viii.  48,  the  charge  that  Jesus  was 
possessed,  with  the  injurious  epithet  Samaritan. 
Comp.,  moreover,  respecting  the  demoniacs,  Lange, 
MaUheiv,  p.  96 ;  Ideler,  Geschichte  des  religiosen 
Wahnsinm,  I.,  and  the  weighty  article  of  Ebrard  in 
Herzog's  Meal  JEncyUopddie,  iii.  pp.  240-255. 

Vs.  34.  What  have  we The  demoniac,  there- 
fore, knows  Jesus  in  His  high  dignity,  although  He  had 
just  appeared  pubUcly  for  the  first  time  in  Caper- 
naum. If  we  have  once  recognized  the  possession, 
there  is  nothing  in  this  extraordinary.  Analogies  in 
abundance  are  presented  by  natural  presentiments, 
the  gift  of  second  sight,  &c.  The  mystery  concealed 
from  the  human  world  of  the  origin  of  Jesus  and  the 
purpose  of  His  incarnation,  is  already  known  to  the 
world  of  spirits,  which  ahnost  instinctively  is  com- 
pelled to  tremble  when  it  recognizes  its  future  con- 
queror. Noticeable  is  the  plural  in  which  the  demon 
makes  itself  heard,  although  Luke  has  spoken  in  the 
singular  of  a  irvtifxa  Saiu.  aKad.  It  is  possible  that 
he  speaks,  as  it  were,  in  the  name  of  the  whole 
demon-world,  which  he  feels  threatened  in  himself, 
or  also  that  he  makes  himself  heard  in  the  name  of' 
the  whole  throng  assembled  in  the  synagogue,  in  the 
definite  purpose  of  arousing  a  bitterness  against 
Jesus  and  bringing  His  life  mto  danger.  Certainly 
this  would  have  been  a  worthy  attempt  for  the  vas- 
sal of  the  Prince  of  Hell,  since  the  latter  had  been 
so  brilliantly  beaten  back  in  the  wilderness,  and  was 
now  bent  upon  vengeance  and  new  assaults. 
Comp.  the  Satanology  of  Boss  in  Rudelb.  and  Gue- 
rike's  Zeitwhrift,  1851,  iv.,  and  the  prEelection  of 
Sartorius  upon  the  Doctrine  of  Satan  in  Henusten- 
berg's  Evang.  KirchenzcUung^  1858,  i. 

Vs.  35.  And  Jesus  rebuked  him Here  also 

we  see  at  once  that  in  the  therapeutics  of  the  heaven- 
ly Physician  threatening  takes  a  far  more  important 
place  than  sympathizing  lamentation.  He  passes 
over  for  a  moment  the  sufferer  Himself  in  order  to 
direct  at  once  His  word  of  might  against  the  evil 
spirit  controlling  him.  The  word  of  might  with 
which  He  commands  the  demon  has  a  noticeable 
agreement  with  that  with  which  He  afterwards  bridles 
the  seas  and  the  winds. 

And  when  the  devil  had  thrown  him. — 
Here  also,  as  often,  the  most  violent  paroxysm  pre- 
cedes the  healing  of  the  sufferer.  To  imdcrtake  fully 
to  explain  such  phenomena  in  sickness  is  perhaps 
a,s  foohsh  as  to  call  them  wholly  inconceivable. 
Whoever  has  understanding  will  call  no  philosophical 
presuppositions  to  his  help  in  order  to  judge  a  priori 


of  facts,  but  will  rather  observe  facts,  in  order  upon 
them  to  build  his  theories,  and,  moreover,  especially 
in  cases  like  the  present,  will  be  mindful  of  the  word 
of  the  EngUsh  poet-king :  "  There  are  more  things  in 
heaven  and  earth,  Horatio,  than  are  dreamt  of  in 
your  philosophj'." — Threw  him,  pi^av^  somewhat 
stronger  Mark :  airapd^av,  cjuum  discerpsisset  cum. 
"  Mitiore  verbo  usus  est  Lucas,  in  sensu  tamen  optime 
conveniunt,  qiiia  uterque  docere  voluit,  violentum 
ftiisse  Dcemonis  exittim.  Sic  ergo  miserum  homincm 
prostravit,  quasi  discerpere  vellet:  irritum  tamen 
fuisse  conatum,  dicit  Lucas,  non  quod  impetus  ilk 
prorsus  absque  Icesione  fuerit,  vel  saltern  absque  idlo 
dolor  is  sensu,  sed  quia,  integer  postea  fuit  homo  a  dia- 
bolo  liberatus."  Calvin. — As  to  the  rest,  the  ground 
on  which  the  Saviour  imposed  silence  on  the  demon 
strikes  us  at  once.  He  would  not  have  His  Messianic 
dignity  prematurely  declared  before  the  ears  of  all, 
and  repulsed  every  homage  which  was  offered  Him 
from  impure  hps  or  in  an  equivocal  intent.  In  this 
last  respect,  we  see  Paul  following  the  footsteps  of 
His  great  Master,  Acts  xvi.  18.  Here  also  the  dec- 
laration. Psalm  1.  16,  holds  good. 

Vs.  36.  What  a  word  is  this !— Mark :  What 
sort  of  neic  doctrine,  KaivT]  StSaxv.  The  newness  in 
this  case  is  found  not  so  much  in  the  matter  as  in 
the  eflect  of  the  words  of  Jesus. — With  authority 
and  power.  Authority  which  endures  no  contra- 
diction, power  which  endures  no  resistance. 

Vs.  38.  And  He  arose.— Comp.  Mark  i.  29-31. 
The  position  of  the  miracle  wrought  upon  Peter's 
mother-in  law  in  Mark  and  Luke,  immediately  after 
the  first  casting  out  of  a  devil  in  the  sjTiagogue  at 
Capernaum,  appears  to  deserve  the  preference  to 
that  in  Matthew  (ch.  viii.  14-1 Y),  who  mentions  this 
event  after  the  Sermon  on  the  Mount.  According  to 
Mark,  Andrew  also  dwelt  in  this  house,  wlio,  how- 
ever, does  not,  like  Simon,  appear  to  have  been  mar- 
ried. That  the  sickness  of  the  TVfv&^pa  was  of  a  serious 
nature  appears  not  only  from  the  technical  expression 
used  by  the  physician  Luke  irvpera  yueydAo)  {ses 
Galen,  L>e  cliff,  febr.,  I.,  cited  by  Wetstein),  but  also 
especially  from  the  fact  that  it  hindered  her  even 
from  entertaining,  in  a  manner  somewhat  befitting 
Him,  the  so  greatly  desired  guest.  The  evO^ws  of 
Mark,  in  his  mentioning  their  prayer  for  help  to  the 
Saviour,  belongs  again  to  the  pictorial  peculiarities 
of  this  evangelist. 

Vs.  39.  Rebuked  the  fever. — As  just  before 
the  demon.  According  to  Matthew  and  Mark,  who 
omit  this  circumstance,  He  lays  hold  of  her  hand  in 
order  to  lift  her  up.  That  the  one  does  not  exclude 
the  other  is  easily  understood ;  apparently  the  Sa- 
viour considered  this  contact  as  necessary  in  order  to 
awaken  the  faith  of  the  sick  woman,  who  was  too 
severely  attacked  by  the  fever  herself  to  entreat  His 
help.  That  she  is  able  at  once  to  rise,  bears  witness 
to  the  completeness  of  her  recovery ;  that  she  at  once 
girds  herself  for  serving,  shows  that  the  bodily  benefit 
was  also  sanctified  to  her  heart.  As  to  the  rest,  this 
miracle  is  related  by  all  the  Synoptics,  not  so  much 
because  it  was  remarkable  above  others,  but  espe- 
cially because  it  belongs  to  the  first  period  of 
the  Saviour's  activity  in  Capernaum,  and  incrcaseil 
enthusiasm  to  ecstasy.  At  the  same  time,  also,  be- 
cause it  was  followed  by  a  series  of  other  miracles  in 
the  town  and  region  round  about,  concerning  which 
there  is  not  more  particular  mention.  Especially 
was  it  important  as  a  proof  of  the  particular  care 
which  the  Saviour  devoted  to  the  fashioning  and 
training  of  Peter  for  an  apostle.     Among  the  twelve 


CHAP.  IV.  31-44. 


79 


there  was  none  whose  house,  person,  boat,  in  short, 
whose  whole  circle  of  life  was  so  made  the  theatre 
of  remarkable  miracles  as  that  of  Peter,  who  on  this 
day  also  was  bound  with  new  bonds  to  the  Master. 

Vs.  40.  Now  when  the  sun  was  setting. — 
According  to  Matthew  and  Mark :  when  it  had  al- 
ready become  late.  It  is  almost  as  if  the  Synoptics, 
even  by  the  choice  of  their  words,  wished  to  put 
their  readers  in  the  position  to  follow  almost  step  by 
step  the  Saviour  on  the  first  day  of  His  unwearied 
and  blessed  activity  at  Capernaum.  While  the  sun 
is  going  down,  the  report  of  two  astonishing  miracles 
has  caused  the  light  of  a  new  hope  for  the  sick  in 
the  town  and  its  vicinity  to  rise.  Among  the  various 
infirm  of  whom  Luke  gives  account,  Matthew  and 
Mark  mention  also  many  possessed.  The  former 
He  appears  to  have  healed  especially  by  laying  on  of 
hands,  the  other  through  His  words  (Matthew).  The 
graphic  trait  which  Mark  adds  to  this  whole  repre- 
sentation, vs.  33,  namely,  that  the  whole  city  assem- 
bled before  the  door,  betrays  evidently  the  influence 
of  Peter,  the  eye-witness. 

Vs.  42.  And  when  it  was  day. — According  to 
Mark  i.  35,  so  early  that  it  might  well  have  been 
called  stUl  night.  From  his  account  it  also  appears 
that  the  Saviour  withdraws  Himself  into  solitude  in 
order  in  prayer  to  seek  rest  for  some  few  moments 
of  the  night.  Here  also,  as  elsewhere  (Matt.  xiv.  23), 
is  there  the  same  alternation  of  prayer  and  labor  in 
the  life  of  the  Saviour,  such  as  in  truth  might  be 
called  a  praying  without  ceasing.  This  short  repose, 
however,  is  disturbed  by  the  disciples  following  Him 
even  here  {KareSiw^av,  Mark),  with  Peter  at  their 
head  (Mark  i.  36),  who  do  not  rest  until  they  have 
found  Him,  in  order  to  make  known  to  Him  the  en- 
treaty of  the  inhabitants  who  were  waiting  for  His 
return. 

Vs.  43.  I  must  preach  ...  to  the  other  cities 
also. — Ae?,  of  course,  not  in  the  sense  of  an  absolute 
necessity,  but  of  a  Divine  decorum,  of  a  moral  obliga- 
tion which  springs  from  His  very  relation  as  the 
Messiah  of  Israel,  and  not  of  Capernaum  alone. 
Elsewhere  also  must  He  preach  the  gospel :  upon 
this,  not  upon  doing  miracles,  does  the  Saviour 
here  lay  the  greatest  emphasis — Por  thereto  am  I 
sent.  That  is :  "  Thereto  have  I  publicly  come  for- 
ward, have  been  manifested  as  Divine  teacher  among 
My  contemporaries,"  equivalent  to  the  expression  in 
Mark :  "  For  that  have  I  come  out,"  i^e\^^\v^a.  Here 
we  have  no  more  to  understand  a  proceeding  forth 
from  the  Father,  as  in  John  xvi.  28  (Euthymius, 
Stier),  than  a  mere  going  forth  from  Capernaum. 
The  latter  gives  an  insipid  sense — the  former,  the 
apostles  would  now  perhaps  have  understood  least 
of  all.  The  Saviour  speaks  simply  of  the  purpose 
for  which  He  now  appeared  publicly  as  a  teacher. 

Vs.  44.  And  He  preached. — According  to 
Mark  i.  39,  He  at  the  same  time  casts  out  devils  and 
traverses  all  Galilee.  This  journey  appears  to  have 
been  very  extended  and  to  have  wound  up  with  the 
kopTTj  rojv  'loi/Saioii'  (John  V.  1). 

DOCTEINAX  AND  ETHICAX. 

1.  Like  the  wilderness  of  Quarantania,  so  does 
also  the  synagogue  at  Capernaum  show  the  combat 
of  the  Lord  against  the  might  of  hell.  Now,  when 
the  prince  of  this  world  had  been  repulsed,  his  satel- 
lites assay  the  assault.  At  both  points  Christ  tri- 
umphs through   the  might   of  His   word,  and   the 


demons'  cries  of  terror  are  so  many  voices  to  His 
honor  as  well  as  the  acclamations  of  praise  of  the 
enthusiastic  people.  In  a  striking  manner  does  this 
narrative  already  confirm  what  James  (ch.  ii.  19) 
says  of  the  faith  of  devils ;  but  at  the  same  time  also 
by  the  side  of  their  power,  their  powerlessness  here 
becomes  manifest.  Where  the  demon  cannot  drive 
back  the  Lord,  he  still  seeks  to  do  mischief  to  the 
poor  man,  but  he  succeeds  as  Uttle  in  one  as  in 
the  other. 

2.  Word  and  deed  are  here,  as  everywhere,  united 
in  Christ.  With  justice,  therefore,  says  Augustine, 
Tract.  24  in  Joh. :  "  Interrogamus  ipsa  miracula, 
quid  nobis  loquantur  de  Christo  ;  hahent  enini,  si  in- 
telligamus^  linguam  suam.  Nam  quia  ipse  Christus 
Verbum  est,  e( lam  factum  Verbi  verbuin  nobis  est.'''' 

3.  For  the  first  time  in  the  Gospel  of  Luke  we 
meet  in  this  passage  with  a  report  of  miracles.  Of 
course,  we  cannot  here  go  into  any  particular  inves- 
tigation respecting  these  works  of  the  Lord  and  His 
apostles,  which,  indeed,  is  much  the  less  necessary 
after  the  fruitful  hints  of  Lange.  Only  in  general  we 
must  recollect  in  respect  to  these  and  all  subsequent 
accounts  of  miracles:  1.  That  the  impossibility  of 
miracles  admits  of  no  proof  whatever,  either  from 
the  empirical,  or  from  the  logical,  or  from  the  meta- 
physical side.  2.  That  the  conception :  "  laws  of 
nature,"  which  are  presumed  to  be  infringed  by  mir- 
acles, is  in  the  nature  of  the  case  elastic,  so  that 
Goethe  is  right  when  he  says  {Zur  Farbcnlehre): 
"As  on  one  side  experience  is  limitless,  because  ever 
new  and  yet  newer  things  can  be  discovered,  so  are 
maxims  also,  which,  if  they  are  not  to  grow  petrified, 
must  not  lose  the  capability  of  extending  themselves 
and  of  receiving  what  is  greater,  nay,  of  consuming 
and  losing  themselves  in  a  higher  view."  3.  That 
the  distinction  between  niiracula  and  mirab'd'ia  will 
become  clearly  evident  only  if  we  consider  the  fact 
not  in  and  of  itself,  but  connected  with  the  moral 
character  of  the  wonder-worker  and  of  the  purpose 
of  his  activity.  4.  That  the  miracles  of  the  Saviour 
are  worthily  esteemed  only  as  they  are  in  a  certain 
sense  regarded  as  the  natural  revelations  of  His  di- 
vinely human  personahty,  which  itself  might  be 
called  the  greatest,  the  absolute,  nay,  if  one  will,  the 
sole  miracle.  5.  That  miracles  were  in  no  sense 
given  in  order  to  constrain  to  faith,  but  rather  in 
order  to  take  away  from  unbeUef  every  excuse,  John 
XV.  24.  The  direct  mtention  of  miracles  was  to 
serve  as  a  proof  of  the  Divine  mission  of  the  Saviour, 
John  V.  36,  and  so  far  also  to  awaken  confidence  to- 
wards His  person  and  His  words.  That  the  miracle 
in  and  of  itself,  without  any  reference  to  the  per- 
sonality of  the  doer,  is  no  decisive  proof  of  the  inner 
truth  of  his  preaching,  is  something  which  modern 
Apologetics  may  frankly  concede  without  losing  any- 
thmg.  She  may  the  rather  agree  with  the  beautiful 
expression  of  Jean  Paul:  "Miracles  on  earth  are 
nature  in  heaven." 

4.  The  miracle  in  his  dwelling  is  of  special 
moment  for  the  history  of  Peter's  apostolic  develop- 
ment. Through  the  first  word  of  the  Saviour  (John 
i.  43),  he  becomes  His  friend;  through  the  miracle 
of  the  draught  of  fishes  (Luke  v.  1-11),  he  becomes 
His  apostle ;  finally,  by  the  miracle  wrought  on  his 
mother-in-law,  the  apostle  is  bound  to  the  Master  in 
thankful  affection.  That,  moreover,  the  apostle  was 
married,  and  is  not  required  wholly  to  break  this 
bond,  is  evident  also  from  1  Cor.  ix.  5.  As  to  the 
manner  in  which  the  Romish  Church  seeks  to  wrest 
the  argument  against  the  ceUbacy  of  the  clergy  de- 


80 


THE   GOSPEL  ACCORDING  TO  LUKE. 


duced  from  these  passages,  the  reader  can  find  much 
that  is  interesting  in  Sepp,  Leben  Jesu,  ii.  p.  154. 
This  question  itself,  however,  must  not  detain  us 
here. 

5.  Even  though  Peter  had  carried  away  no  other 
remembrances  from  the  hfe  of  the  Lord  than  those  of 
this  first  sojourn  at  Capernaum  and  the  first  visit  in 
the  region  round  about,  lie  would  already  have  had 
a  right  to  introduce  his  first  preaching  to  the  Gen- 
tiles with  a  'os  Siri\6(v  evepyerwv.  The  door  of  his 
dwelling,  besieged  by  all  manner  of  sick,  who  offered 
the  Lord  not  even  an  hour  of  praying  night-rest,  is 
the~  worthy  theatre  of  the  Christus  Connolator,  and 
the  citation  of  Isaiah  hii.  4  in  Matthew  is  in  this  con- 
nection one  of  the  most  felicitous  of  the  whole 
sacred  history.     Comp.  Lange  on  Matt.  viii.  16,  17. 

6.  From  the  comparison  with  Matt.  iv.  23-25 
it  appears  how  great  the  impression  was  which  the 
Saviour  already  made  at  His  public  appearance  in 
Galilee  and  the  region  round  about.  It  is  so  much 
the  more  remarkable  that  He  makes  no  use  for  Him- 
self of  this  enthusiasm,  and  does  not  so  much  foster 
as  avoid  it,  and  so  soon  leaves  Capernaum,  where 
yet  so  many  hearts  beat  for  Him.  This  also  is  a 
proof  of  the  truth  of  John  ii.  23-25,  and  at  the  same 
time  a  proof  of  the  wisdom  of  the  Saviour  in  the 
fashioning  of  His  first  disciples.  He  wishes  to  call 
them  to  self-denial,  to  accustom  them  to  a  life  of 
journeying,  and  to  bridle  awakening  earthly  expecta- 
tions. 


HOMILETICAIi  AND  rRACTICAL. 

Jesus'  arrival  at  Capernaum  the  fulfilment  of  the 
prophetic  word,  comp.  Matt.  iv.  15. — The  King  of 
God's  kingdom  a  preacher  of  the  gospel. — The  deep 
impression  of  the  word  of  the  Lord:  1.  Astonishing, 
2.  explicable,  3.  important ;  a.  for  faith  (apologeti- 
cally), b.  for  life  (practically). — The  One  anointed 
with  the  Holy  Spirit  and  the  one  plagued  by  the  evil 
spirit  in  the  same  synagogue  together. — The  syna- 
gogue at  Capernaum  glorified  by  the  visit  of  the 
Lord  of  the  temple. — Capernaum  by  the  coming  of 
the  Lord  raised  even  to  heaven. — The  people  that  sat 
in  darkness  have  seen  a  great  light. — The  early  en- 
thusiasm for  the  Saviour  at  Capernaum  compared  with 
the  subsequent  lukewarmness. — Where  Jesus  comes, 
the  devil  cannot  possibly  abide. — The  Son  of  God  ap- 
peared that  He  might  destroy  the  works  of  the  devil. — 
The  power  and  powerlessness  of  the  kingdom  of  daik- 
ness:  1.  Its  power:  a.  to  have  dominion  overmen, 
b.  to  cast  scorn  on  the  Son  of  Man ;  2.  its  powerless- 
ness :  a.  to  witlistand  the  Lord's  word  of  command, 
b.  mortally  to  wound  His  redeemed;  3.  the  last 
revelations  of  the  power  of  the  Evil  One  precede  the 
exhibitions  of  his  powerlessness. — How  the  Evil  One 
stands  over  against  Christ  and  Christ  over  against 
the  Evil  One:  1.  The  Evil  One  stands  over  against 
Christ  with  hypocritical  homage,  irreconcilable  hato, 
and  anxious  fear;  2.  Christ  stands  over  against  the 
Evil  One  witli  immovable  peace,  compassionate  love, 
and  triumphant  might. — Heaven,  hell,  and  earth 
meet  one  another  on  the  same  place. — The  Stron.ger 
who  disarms  the  strong. — The  demons  wish  to  have 
nothing  to  do  with  Jesus,  but  Jesus  has  all  the  more, 
therefore,  to  do  with  the  demons. — The  Saviour's 
word  of  might:  1.  Unique  in  majesty;  2.  unique  in 
power. — Before  the  Lord  goes  anywhere,  the  report 


of  Him  goes  already  before  Him. — The  house  of 
Simon:  1.  Chosen  by  the  Messiah,  2.  visited  by  sick- 
ness, 3.  made  glad  by  Omnipotence,  4.  changed  by 
thankfulness  into  a  house  of  the  Lord. — The  dwelling 
of  Peter  the  theatre  of  great  unhappiness,  great  re- 
demption, great  thankfulness. — Grace  and  gratitude : 
1.  In  order  to  be  able  to  serve  the  Lord,  we  must 
first  have  been  healed  by  Him  ;  2.  in  order  to  mani- 
fest genuine  thanks  for  His  healing  love,  we  must 
serve  Him.  No  service  without  a  foregoing  healing, 
no  healing  without  subsequent  service. — The  busy 
Sabbath  rest  of  the  Saviour. — The  bright  evening- 
after  a  beautiful  day  of  His  life. — Sick  ones  of  many 
kinds,  only  one  Physician ;  healings  of  many  kinds, 
only  one  miraculous  might;  voices  of  many  kinds, 
only  one  key-note:  He  has  done  all  things  well. — 
The  demons  knew  Christ  even  before  men  knew  Him, 
but  what  good  does  this  knowing  do  them? — The 
solitary  prayer  of  the  Saviour:  1.  His  refreshment 
after  labor,  2.  His  balsam  amid  pains,  3.  His  shield 
in  temptations,  4.  His  staff  for  the  further  journey  of 
life. — Seeking  Jesus:  1.  In  order  to  find,  2.  without 
finding,  3.  till  found. — Obedience  the  key-note  of  the 
Saviour's  free  manifestations  of  love. — John  remains 
long  in  one  place,  Jesus  must  go  forth  as  widely  as 
possible  in  order  to  preach  the  gospel. — The  first 
journey  of  the  Lord  a  triumphal  journey. 

Stap.ke  : — Whoever  has  a  soul  possessed  by  un- 
cleanness,  is  much  more  wretched  than  he  whose 
body  is  possessed  of  the  devil. — Blbl.  Wirt. : — The 
devils  themselves  shame  the  unbehef  of  men,  vs.  34. 
— The  heaviest  temptations  are  somctuues  the  last 
ragings  of  Satan. — Cramer: — The  works  of  Christ 
are  meant  to  create  in  us  wonder ;  wonder,  incjuiry  ; 
inquiry,  a  good  report ;  the  report,  the  knowledge 
of  Christ ;  the  knowledge  of  Christ,  eternal  life,  John 
xvii.  3. — Christ  does  not  draw  back  from  going  to 
the  sick  and  visiting  them  for  our  reminder  and  imi- 
tation. Matt.  XXV.  43. — Quesnel  : — A  single  individ- 
ual that  stands  well  with  God  may  bring  a  blessing 
upon  his  whole  fiimily. — Hedixgeu  : — For  health  re- 
covered, the  best  thanks  are :  with  new  obedience  to 
serve  God. — Osiander  : — We  should  not  be  angry  if 
now  and  then  some  desire  our  help  at  inconvenient 
time,  but  ascribe  it  to  necessity,  or  excuse  their  sim- 
plicity.— Bren'tius  : — Christ  brings  with  His  word  for 
towns  and  villages  no  harm,  but  pure  grace  and  bless- 
ing.— Quesnel: — It  is  praiseworthy  for  preachers  of 
the  gospel  often  to  betake  themselves  to  solitude 
(comp.  the  beautiful  meditation  of  Vixet  :  La  solitude 
recommandie  au  pasleur). — Majus  : — Jesus,  when  He 
hides  Himself  and  appeal's  to  be  lost,  must  with  all 
diligence  be  sought. — Christ  is  to  be  preached  as 
well  ill  the  schools  as  in  churches,  yet  when  will 
Christendom  be  with  earnestness  intent  thereon? 

Lisco  on  vss.  31-3G  : — The  might  of  the  Saviour: 
1.  It  is  acknowledged  even  by  the  kingdom  of  dark- 
ness ;  2.  it  manifests  itself  in  gracious  redemption ; 
3.  it  reveals  to  us  the  Divine  origin  and  the  Divine 
power  of  His  doctrine.— On  vss.  38  and  39  : — Jesus 
truly  our  Saviour :  1.  He  he;ils  of  all  manner  of  sick- 
ness, 2.  He  bestows  new  powers  for  activity. — Van 
Oosterzee  : — Christ,  the  Divine  physician  of  souls, 
how  He  ever  yet:  L  Discovers  the  same  wretched- 
ness, 2.  feels  the  same  compassion,  3.  desires  tlie 
same  temper  of  heart,  4.  follows  the  same  method  of 
healing,  5.  excites  the  same  opposition,  G.  deserves 
the  same  homage  as  here  at  tlie  healing  of  bodily 
ills. 


CHAP.  V.  1-11. 


81 


b.  THE  MIRACULOUS  DRAUGHT  OF  FISHES  (Ch.  V.  1-11). 

1  ,     And  it  came  to  pass,'tliat,  as  the  people  pressed  upon  liim  to'  hear  the  word  of 

2  God,  he  stood  by  the  lake  of  Gennesaret,  And  saAV  two  [little]  ships  ^  standing  by  \t7ie 
shore  o/]  the  lake :  but  the  fishermen  were  gone  out  of  them,  and  were  washing  tJieir 

3  nets.     And   he  entered  into  one  of  the  ships,  which  was  Simon's,  and  prayed  him  that 
he  would  thrust  out  a  little  from  the  land.     And  he  sat  down,  and  taught  the  people 

4  out  of  the  ship.     Now  when  he  had  left  speaking,  he  said  unto  Simon,  Launch  out 

5  into  the  deep  [«'a<er],  and  let  down  your  nets  for  a  draught.     And  Simon  answering 
said  unto  him.  Master,  we  have  toiled  all  the  nigljt,  and  have  taken  nothing :  never- 

6  theless   at   Thy  word  I  will  let  down   the  net.     And  when  they  had   this  done,  they 

7  inclosed  a  great  multitude  of  fishes:  and  their  net  brake  \began  to  break].     And  they 
beckoned  unto  their  partners,  which  were  in  the  other  ship,  that  they  should  come  and 

8  help  them.    And  they  came,  and  filled  both  the  ships,  so  that  they  began  to  sink.     When 
Simon   Peter  saw  it,  he  fell  down   at  Jesus'  knees,  saying.  Depart   from   me  [Go  out 

9  from  me,  i.  e.,  from  my  ship]  ;  for  I  am  a  sinful  man,  0  Lord.     For  he  was  astonished 
[astonishment   seized   him],  and   all  that  were  with  him,  at  the  draught  of  the  fishes 

10  which  they  had  taken:  And  so  was  also  [and  so  also  did  it  seize]  James,  and  John,  the 
sons  of  Zebedee,  which  were  partners  with  Simon.     And  Jesus  said  unto  Simon,  Fear 

1 1  not ;  from  henceforth  thou  shalt  catch  men.*     And  when  they  had  brought  their  ships 
to  land,  they  forsook  all,  and  followed  him. 

'  Vs.  l.^Eec. :  rov  aKovtiv,  instead  of  which  we  read  with  Tisohendorf  koX  anoveiv.  Kot  the  purpose,  but  the  circum- 
stance is  expressed.    [Inter  al.c.  A.,  B.,  Sin. — C.  G.  S.] 

2  Vs.  2.— Ere. :  TrAoia.  With  A.,  C.*,  L.,  &o.,  it  appears  that  we  must  read  TrAoiopia  for  nKola.  [Sin.  has  n-Aoia,  but 
omits  the  preceding  Svo. — C.  C.  S.] 

[3  Vs.  10.— 'E(T)}  (uiypoiv.    The  resolved  form  expressing  that  it  should  be  his  callmg. — C.  C.  S.] 


EXEGETICAL  AND  CRITICAL. 

General,  Remarhi^. — In  the  narrative  of  the  mu-ac- 
ulous  draught  of  fishes,  the  main  question  is  whether 
this  occurrence  is  identical  with  the  calling  of  four 
disciples,  which  is  related  by  Matthew  (ch.  iv.  18-22) 
and  Mark  (ch.  i.  16-20),  or  whether  it  is  actually 
distinct  from  this  and  did  not  occur  till  later.  The 
distinction  between  the  narrative  of  Luke  and  that 
of  the  other  Synoptics  is  so  great  that  many  have 
maintained  the  latter  opinion  (Krabbe,  Sepp,  Hug). 
Yet  in  the  nature  of  the  case  it  is  less  probable  that 
a  calling  crowned  with  such  a  conclusion  should 
have  been  repeated  twice  in  so  short  a  time,  and  it 
can  be  shown  that  the  narratives  admit  without  great 
trouble  of  being  brought  into  agreement.  As  respects 
the  distinction  in  the  notation  of  time,  Matthew  tells 
us  only  that  the  calling  of  the  four  took  place  while 
Jesus  was  walking  on  the  shore ;  Mark,  that  the 
Lord  after  this  calling  returned  into  the  city, 
and  healed  the  demoniac  in  the  S}'nagogue,  while 
Luke,  on  the  other  hand,  has  placed  this  last  miracle 
before  the  miraculous  draught  of  fishes.  We  believe 
that  the  arrangement  of  tbft  events  which  Mark 
under  Peter's  guidance  maintains,  deserves  the  pref- 
erence, and  that  therefore  Luke  (ch.  iv.  31-44)  al- 
ready relates  by  anticipation  what  did  not  take  place 
till  after  the  miraculous  draught.  Perhaps  he  has 
let  the  events  in  the  synagogue  at  Capernaum  follow 
immediately  after  the  portrayal  of  the  occurrences  in 
the  synagogue  at  Nazareth,  that  faith  and  unbelief  in 
the  two  places  might  be  the  more  strongly  contrasted. 
Vs.  31  he  only  speaks  in  general  of  one  of  the  Sab- 
baths which  Jesus  spent  at  Capernaum.  The  dis- 
tinction in  locality  is  removed  when  we  observe  that 
here  also  the  one  in  no  wise  denies  what  the  two 
others  say.  We  do  not  read  in  Matthew  and  Mark 
any  such  thing  as  that  our  Lord  standing  on  the 

G 


shore  from  there  called  the  four,  but  only  that  He 
was  walking  on  the  strand.  Nothing  hinders  us  from 
subjoining,  what  Luke  alone  relates,  that  thither  also 
the  people  followed  Him,  and  He,  in  order  to  preach, 
ascended  a  ship.  If  Luke  also  had  failed  to  make  us 
acquainted  with  this,  we  should  have  had  to  conclude, 
even  from  Matthew  and  Mark,  that  our  Lord  went 
into  the  ship.  If  Peter  was  mending  nets,  is  it  prob- 
able that  Jesus  would  have  called  out  to  them  from 
the  shore  :  Leave  all  and  follow  me  ?  A  third  diffi- 
culty, tliat  Luke  does  not  mention  Andrew  at  all,  is 
solved  by  the  consideration  that  Peter  in  his  narra- 
tive is  so  entirely  the  main  person  that  even  the  sons 
of  Zebedee  are  thereby  thrown  more  or  less  into  the 
shade.  Besides  he  speaks  also  of  other  persons  who 
were  present  in  Peter's  ship  (vss.  2,  5,  9),  and  taken 
with  amazement  at  the  astonishing  miracle,  and  (ch. 
vi.  14)  enumerates  Andrew  among  the  twelve.  The 
question  left  by  him  unanswered  as  to  how  the  latter 
came  to  the  Lord,  is  answered  by  Matthew  and  Mark, 
and  if  there  still  appears  to  be  a  difficulty  in  the  fact 
that  Luke  alone  relates  the  miracle  and  Matthew  and 
Mark  only  the  word  of  the  Saviour,  we  know  no  better 
answer  than  this :  "  Undoubtedly  to  him  who  stands 
in  Strauss'  point  of  view  every  single  miracle  would 
of  necessity  occasion  afresh  so  much  astonishment 
and  headache  that  he  would  not  be  able  to  pass  over 
one;  but  it  being  presupposed,  on  the  other  hand, 
that  Jesus  really  wrought  miracles  and,  moreover, 
many  miracles,  we  cannot  see  why  every  evangelist 
was  obUged  to  relate  every  miracle  "  (Ebrard).  Per- 
haps Mark  has  omitted  this  circumstance  of  so  much 
moment  to  Peter,  even  as  he  does  not  relate  the 
walking  of  the  apostle  upon  the  water,  because 
the  humble  apostle,  under  whose  influence  he  wrote, 
wished  rather  to  see  it  passed  over.  With  Luke  this 
reason  did  not  weigh,  and  he  freely  connnunicates 
what  redounds  to  the  honor  of  the  Lord  as  well  as 
of  the  disciple.     In  brief,  if  only  we  make  no  unrea- 


83 


THE   GOSPEL  ACCORDING  TO   LUKE. 


sonable  demands,  we  account  it  possible  and  easy  to 
unite  the  three  Synoptic  accounts  into  a  whole  with- 
out needing  to  do  violence  to  any  one  of  them. 

As  respects  John,  he  does  not  communicate  this 
miracle,  but  has,  on  the  other  hand,  related  a  sim- 
ilar calling  of  five  disciples,  among  whom  are  three 
of  these  here  named  (ch.  i.  35-52),  and  the  question 
spontaneously  presses  itself  on  us  how  the  one  can 
be  brought  into  agreement  with  the  other.  We  be- 
lieve that  there  is  not  here  the  least  reason  for 
speaking  of  a  contradiction  between  the  evangelists 
(Strauss,  Weisse,  B.  Baur,  Fritzsche,  De  Wette, 
Theile,  Von  Ammon).  John  describes  the  first  be- 
coming acquainted  on  the  occasion  of  an  unexpected 
meeting ;  the  Synoptics  relate  the  nearer  connection 
between  the  Saviour  and  the  disciples.  After  the 
first  stay  of  Andrew,  John,  and  Peter  with  Jesus 
(John  i.),  they  had  gone  away  as  His  friends  and  had 
accompanied  Him  upon  His  Galilean  journey,  so  that 
they,  even  at  the  beginning,  as  His  disciples  baptized 
(John  iv.  2).  But  still  it  was  as  yet  a  free,  not  a 
binding,  intercourse,  in  which  they  were  at  liberty 
from  time  to  time  to  return  to  the  fish-net.  There- 
fore we  have,  for  instance,  in  the  synagogue  at  Naza- 
reth (ch.  iv.  16-30)  not  met  them  in  the  Saviour's 
company.  But  in  what  way  now  this  preliminary 
connection  passes  over  into  an  abiding  relation  and 
in  what  way  the  apostles  were  called  and  set  apart 
to  the  apostoUc  function,  this  is  related  to  us  in  ref- 
erence to  these  four  in  the  narrative  of  the  miracu- 
lous draught  of  fishes. 

Vs.  1.  The  lake  of  Gennesaret. — See  Lange 
on  Matt.  iv.  18. 

Vs.  2.  And  were  washing  their  nets ;  zit  per- 
acto  opere,  Bengel,  comp.  vs.  5.  That  these  fishers 
here  appear  almost  as  strangers  cannot  surprise  us, 
since  Luke  has  as  yet  not  made  mention  of  these 
friends  of  the  Saviour  with  even  a  word. 

Vs.  3.  Which  was  Simon's. — It  appears  that 
Simon  had  not  left  the  ship.  That  the  Saviour 
ascended  this  ship,  not  that  of  the  sous  of  Zebedee, 
has  probably  its  ground  only  in  the  fact  that  the  lat- 
ter at  that  moment  chanced  to  be  ashore,  not  on 
board  their  vessel.  If  Simon  was  older  than  Andrew, 
it  becomes  so  much  the  plainer  why  he  as  owner  of 
the  ship  is  first  named. 

Vs.  4.  Launch  out  into  the  deep  water. — As 
the  first  command  had  put  the  obedience  of  Peter  to 
a  slight  test,  so  here  his  faith  is  exercised  by  an 
apparently  arbitrary  demand  of  the  Saviour.  To 
him  as  steersman  the  command  is  addressed  in  the 
singular;  the  plural  x«Aa(70T€,  k.t.a.,  has  its  force 
with  reference  to  the  rest  of  the  crew  of  the  boat, 
who  must  have  been  active  therein.  That  Peter 
considers  this  latter  command  also  as  addressed  to 
himself  personally  appears  from  the  answer,  vs.  5. 
Without  doubt,  after  a  night  of  unsuccessful  toil  this 
injunction  to  take  up  his  work  again  in  full  day  must 
have  appeared  singular  to  him,  but  he  already  knows 
enough  of  the  Lord  to  bring  Ids  fisherman's  theory 
as  a  sacrifice  to  his  faith  at  Jesus'  word  alone. — 
Master.  Not  the  common  SiSao-^aAe,  but  iiriardra; 
about  the  same  as  the  Hebrew  *^3"!,  a  title  which 
was  given  even  to  such  teachers  as  any  one  enter- 
tained respect  for,  without  as  yet  standing  in  a  per- 
sonal relation  to  them,  comp.  Luke  xvii.  13. 

Vs.  0.  Their  net  began  to  break. — If  there 
was  here  an  actual  rent,  it  was,  of  course,  only  a  Ije- 
ginning  of  tearing,  since  otherwise  the  whole  draught 
might  have  been  immediately  lost  agam.  So  in  like 
maimer  the  allusion  to  the  sinking  of  the  vessels 


must  be  understood  cum  grano  salis,  without,  how- 
ever, our  being  actually  obliged  with  De  Wette  to 
see  here  an  exaggeration. 

Vs.  1.  And  they  beckoned. — According  to 
Matthew's  and  Mark's  account,  also,  the  two  ships  lay 
close  enough  together  to  be  able  with  a  slight  signal 
to  join  each  other,  the  more  easily  as  the  crew  of  the 
second  ship  had  doubtless  observed  the  uncommon 
occurrence  on  the  first  with  intense  curiosity.  That 
they  for  astonishment  and  fear  were  incapable  of 
speaking,  and,  therefore,  had  to  Ihnit  themselves  to 
beckoning  like  Zacharias  (ch.  i.),  is  not  said  by  Luke, 
but  only  by  Euthjin.  Zigab.  and  Theophylact. 

Vs.  8.  Go  out  from  me. — The  cause  of  this 
crushing  impression  of  wonder  upon  Peter  is  easy  to 
explain.  His  words  by  no  means  entitle  us  to  com- 
pare him  to  a  credulous  fool  who  trembles  when 
he  unexpectedly  espies  an  arch-magician  near  him 
(VoN  Ammon,  Leben  Jesu^  ii.  p.  3*78).  It  appears  to 
us,  on  the  other  hand,  that  the  sequel  must  not  be 
overlooked.  Peter  had  as  yet  been  able  to  judge  no 
other  miracle  which  he  had  seen,  so  well  as  this.  It 
belonged  to  his  calling,  it  took  place  on  Ms  vessel, 
with  his  fish-net,  after  his  own  fruitless  endeavors,  in 
his  immediate  presence.  In  the  case  of  earlier  works 
of  the  Saviour,  his  understanding  had  indeed  doubt- 
less given  silent  acquiescence,  but  here  both  under- 
standing and  heart  were  constrained  to  bow  them- 
selves before  a  present  majesty.  Thankfulness  and 
surprise,  after  so  long  disappointment,  unite  them- 
selves with  a  deep  consciousness  of  his  unworthiness, 
so  that  he  is  no  longer  able  to  abide  in  the  presence 
of  the  Holy  One.  Had  his  conscience,  perhaps, 
something  to  reproach  him  with  that  he  after  a  vol- 
untary association  of  a  month  with  Jesus  had  again 
returned  to  his  calling  ?  Had  the  words :  "  We  have 
toiled  the  whole  night  and  have  taken  nothing,"  been 
expressed  in  a  tone  of  displeasure  and  doubt?  Or  did 
there  perchance  in  this  place  concur  an  instinctive 
dread  of  danger  when  he  felt  the  sinking  of  the  ship, 
and  did  he  entreat  for  preservation  ?  In  such  a  dis- 
position as  that  of  Peter,  various  causes  may  work 
together  so  as  to  call  forth  such  a  cry  of  distress. 
That  he  did  not  confess  any  particular  offence,  but 
his  general  sinfulness  in  the  presence  of  the  Holy  One, 
hardly  needs,  we  presume,  any  proof  The  entreaty : 
"  Depart  from  me,"  the  Lord  heard  m  spirit,  while 
He  dealt  exactly  against  its  letter  and  turned  in  to  be 
with  the  man  who  with  trembling  hand  waved  Him 
from  himself. 

Vs.  10.  And  so  also  did  it  seize  James  and 
John. — See  on  Matt.  x.  'l-A.  In  respect  to  their  re- 
lationship to  the  Saviour,  we  must  refer  the  reader 
to  the  dissertation  of  Wieseler  in  the  Stmlieyi  imd 
Kritiken,  1840,  p.  648  ff.,  who  has  convincingly 
demonstrated  that  Salome,  the  wife  of  Zebedee,  was 
an  own  sister  of  MaTy,  the  mother  of  the  Lord,  so 
that  her  children  were  own  cousins  of  Jesus.  In  John 
xix.  25  there  are  not  three,  but  four  women  named, 
and  Mary,  the  wife  of  Cleopas,  must  be  carefully 
distmguished  from  His  mother's  sister  Salome,  the 
wife  of  Zebedee.  [It  will  be  noticed  that  among  the 
women  mentioned  as  being  present  at  the  crucifixion. 
Matt,  xxvii.  56,  three  are  named  as  conspicuous: 
Mary  Magdalen,  Mary  the  mother  of  James  and 
Joses,  and  the  mother  of  Zebedee's  children.  Mark 
XV.  40  the  same  three  are  mentioned,  only  that  Zebe- 
dee's wife  is  mentioned  by  the  name  of  Salome.  We 
have,  however,  no  reason  to  doubt  that  Salome  and 
Zebedee's  wife  are  ^one  and  the  same.  In  John  xix. 
25,  besides  the  mother  of  Jesus,  whose  presence  is 


CHAP.  V.  1-11. 


83 


not  mentioned  by  the  other  two  evangelists,  we  find 
mentioned  Mary  Magdalen  and  Mary,  the  wife  of 
Cleopas,  whose  identity  with  Mary,  the  mother  of 
James  and  Joses,  we  have  no  reason  to  call  in  ques- 
tion. But  where  is  Salome?  The  whole  passage 
reads  thus  :  "  Now  there  stood  by  the  cross  of  Jesus 
His  mother  and  His  mother's  sister,  Mary,  the  wife 
of  Cleopas,  and  Mary  Magdalene."  The  question 
here  is :  Besides  the  mother  of  our  Lord,  are  there 
two  womeu  mentioned  here,  or  three  ?  Is  Mary,  the 
wife  of  Cleopas,  to  be  taken  as  identical  with  His 
mother's  sister,  or  as  different  ?  H'  the  former,  Sa- 
lome is  not  to  be  found,  and  John  has  omitted  bear- 
ing witness  to  this  fidelity  of  his  own  mother.  If 
the  latter,  Salome  is  identical  with  our  Lord's 
mother's  sister,  and  the  three  whom  the  first  two 
Synoptics  mention,  are  also  mentioned  here. — 
C.  C.  S.] 

Vs.  11.  They  forsook  all. — Not  only  the  ship, 
but  the  rich  haul.  Zebedee  soon  returned  without 
his  sons  to  Bethsaida  (Mark  i.  20),  while  they  proceed 
with  the  Lord  through  Capernaum's  gate,  where  He 
immediately  after  {see  above),  in  the  synagogue  and 
in  the  house  of  Peter,  works  the  miracles  already  re- 
lated by  Luke  in  anticipation  (ch.  iv.  31-42),  to 
enter  with  Him  afterwards  upon  the  journey  through 
GaUlee,  which  had  been  already,  ch.  iv.  43,  44, 
mentioned  with  a  word,  to  be  afterwards,  ch.  v.  12  f., 
described  more  in  detail. 


DOCTMNAIi  AND  ETHICAL. 

1.  We  have  here  in  Luke  the  first  account  of  an 
anticipatory  choice  of  apostles,  which  is  the  less  to 
be  passed  over  unnoticed  since  the  Saviour  evidently 
lays  so  much  weight  upon  it.  Our  attention  is  from 
the  beginning  drawn  to  it  by  the  fact  that  the  Saviour 
seeks  the  disciples  and  does  not  wait  untd  they  ap- 
proach Him  of  their  own  impulse,  but  takes  the  first 
step  towards  them,  so  that  He  can  afterwards  say  to 
them :  Ye  have  not  chosen  Me,  but  I  have  chosen 
you.  In  this  act  the  word,  vs.  10,  which  the  Saviour 
spoke  on  this  occasion,  bears  the  stamp  of  the  deep- 
est wisdom.  It  is  a  word  of  might,  precisely  fitted 
to  come  home  to  a  heart  like  that  of  Peter ;  a  brief 
word,  but  which,  therefore,  could  the  less  be  obUt- 
erated  from  the  memory;  a  figurative  word,  bor- 
rowed from  Simon's  own  calling,  which  could  the 
less  be  uninteUigible  to  him  as  it  was  at  the  same 
time  in  congruity  with  the  Old  Testament  manner  of 
speech  (Jer.  xvi.  16;  Is.  shi.  10).  It  is,  finally,  a 
word  full  of  promise,  which,  it  is  true,  commanded 
that  which  was  hardest,  but  promised  also  that  which 
is  highest  and  was  immediately  ratified  by  a  sign. 

2.  It  has  been  asked  whether  Peter's  draught  of 
fishes  was  a  miracle  of  omniscience  or  omnipotence. 
In  other  words,  whether  the  Saviour,  because  of  His 
higher  knowledge,  because  He  wished  to  see,  saw  at 
this  moment,  at  a  certain  part  of  the  sea,  the  largest 
number  of  fishes  which  were  together,  or  whether 
He,  through  the  mighty  operation  of  His  will,  drove 
the  finny  tribes  together  to  one  point.  It  is  not  to 
be  denied  that  the  former  admits  of  being  received 
iuto  the  realm  of  our  conceptions  more  easily  than 
the  latter.  On  the  other  hand,  we  are  not  to  over- 
look the  truth  that  according  to  the  nature  of  things 
and  the  poetic  declaration  of  the  Psahn  (Ps.  viii.  8), 
the  dominion  over  all  that  passeth  through  the  paths 
of  the  seas  belongs  to  the  ideal  of  the  perfect  Son  of 
Man. 


3.  The  miracle  here  accomplished  deserves  to  be 
called  a  striking  revelation  of  the  majesty  of  the 
Saviour.  It  took  place  within  a  sphere  which  these 
four  disciples  could  judge  better  than  any  one  else, 
and  only  after  faith  had  been  required  of  Peter  and 
this  faith  had  been  found  approved.  It  stands  forth 
at  the  same  time  as  a  symbol  of  their  whole  subse- 
quent apostolical  activity:  abundant  draught  of 
fishes  at  the  simple  word  of  the  Lord,  after  a  night 
also  of  fruitless  wearymg  toil,  without,  however, 
losing  the  draught.  It  is  noticeable  that  here  there 
is  mention  of  the  tearing  of  the  nets;  but  afterwards, 
in  the  case  of  a  similar  miracle,  it  is  no  longer  men- 
tioned, John  xxi.  11.  [Trench,  not  inaptly,  regards 
the  former  miracle  as  symboUcal  of  the  gathering  of 
men  into  the  outward  kingdom  of  God  on  earth, 
from  which  they  may  be  lost ;  the  latter  one,  as  sym- 
bolizing the  gathering  of  the  elect  souls  into  the 
kingdom  of  glory,  none  of  whom  will  be  lost. — C. 
C.  S.] 

4.  In  this  whole  work  of  wonders,  Christ  reveals 
Himself  as  the  Fisher  of  men.  It  is  known  how  dear 
this  symbol  was  to  the  early  Christians ;  this  is  testi- 
fied by  their  monuments,  rings,  cups,  &c.,  and  by  the 
characteristic  word  ix^''^  itself,  in  which  they  recog- 
nized the  initials  of  Jesus  Christ,  God's  Son,  Saviour ; 
but  especially  by  the  beautiful  words  from  the  hymn 
of  Clemens  Alexandrinus : 

roiv  (Too^ofj.evan'f 

TTfAayovi  KUKias 

lx6^s  ayvovs 

Kvjxaros  ix^P"" 

y\vKepr]  ^iny  SeKea^wy,  k.t,\. 

[Fisher  of  mortals 

The  saved 

From  the  sea  of  wickedness 

Pure  fish 

From  the  hostile  wave 

For  sweet  life  enticing.] 

5.  "  Where  the  blessing  of  God  operates  aright, 
there  does  it  operate  as  coals  upon  the  head,  and 
brings  to  the  knowledge  of  sin  and  of  grace.  "To  be 
caught  by  the  Lord,  is  on  earth  the  greatest  blessed- 
ness ;  after  this  there  is  no  greater  than  to  be  able 
to  catch  men  for  the  Lord."     Lohe. 


HOMILETICAIi  AND    PBACTICAL. 

Jesus  in  the  midst  of  a  throng  longing  for  salva- 
tion.— The  Fisher  of  men  on  the  shore  of  the  most 
remarkable  sea. — All  that  on  earth  we  name  our 
own  must  be  ready  for  the  service  of  the  Lord. — 
The  Lord's  ways:  1.  Other,  2.  higher  tlian  man's 
ways. — Even  the  Lord's  disciples  know  dark  nights. 
— After  a  dark  night  a  bright  morning. — The  faith 
of  Peter:  1.  Tried,  2.  enduring,  3.  changed  mto 
sight. — The  obedience  of  faith :  1.  Its  ground,  2. 
its  nature,  3.  its  blessing. — All  is  yours,  if  ye  are 
Christ's. — The  remarkable  transitions  in  the  life  of 
faith:  1.  From  disappointment  to  surprise,  2.  from 
want  to  plenty,  3.  from  joy  to  terror,  4.  from  fear  to 
hope. — The  humility  of  Peter,  vs.  8,  compared  with 
that  of  Paul,  1  Tim.  i.  15. — Where  a  contrite  heart 
exclaims :  "  Depart  from  me,  0  Lord,"  tlicre  does  He 
certainly  turn  in. — The  beholding  of  the  great  deeds 
of  the  Saviour  must  lead  us  to  holy  wondering. — 
Whoever  has  once  rightly  feared  need  never  fear 
again. — The  preacher  of  the  gospel  a  fisher  of  men. 


84 


THE  GOSPEL  ACCORDING  TO  LUKE. 


— Only  he  who  leaves  all  can  gain  all. — The  won- 
derful draught  of  fishes  an  image  of  the  preach- 
ing of  the  gospel :  1.  The  wide-reaching  com- 
mand (vs.  4),  2.  the  hard  labor  (vs.  5  a.),  3.  the 
sole  might  (vs.  5  b.),  4.  the  rich  fruit  (vss.  6,  7),  5. 
the  right  temper  (vs.  8),  6.  the  highest  requirement 
of  the  evangelical  function  (vss.  10,  11). — Whoever 
is  himself  caught  of  Jesus,  must  again  catch  others. 
— How  admirably  does  Jesus  understand  the  art  of 
winning  hearts  for  Himself  I—Can'stein  : — To  the 
Christian  all  places  are  hallowed  for  the  transaction 
of  divine  things,  whether  for  himself  or  for  others. — 
J.  Hall  : — Labor  in  our  calhng,  however  simply  it 
may  be  done,  makes  us  fitted  for  the  blessing  of  God 
(Ps.  cxxvii.  1,  2). — Majus  : — The  Lord  brings  His 
own  wonderfully  into  the  deep  and  into  the  height. 
— liov.  Bibl.  Tub.  : — Whoever  receives  Jesus  to 
himself,  such  a  one  does  He  reward  with  abundance, 
not  only  of  spiritual  but  of  temporal  blessing. — 
Abundance  makes  not  less  care  and  trouble  than 
lack. — Before  we  let  the  blessing  of  God  perish,  we 
should  beckon  to  others  and  have  them  enjoy  it  with 
us. — Hedinger: — Spiritual  poverty  is  the  nearest 
way  to  the  greatest  riches  in  God. — Brentids  : — 
Whoever  is  faithful  in  that  which  is  least,  to  him  is 
more  committed. — Herder  : — "  Launch  out  into  the 
deep  "  is  God's  word  of  command  to  every  one  in  his 
vocation,  and  let :    "  Lord,  at  Thy  word,"  be  the 


answer  of  every  one  in  order  to  draw  God's  blessing 
with  his  net. — Heubner: — The  miraculous  draught 
of  fishes  a  prophetic  type  of  Acts  ii.  41. — The  humihty 
of  the  Christian  in  good  fortune,  first  makes  the 
blessing  truly  a  blessing. — The  blessed  fishermen :  1. 
Blest  by  Jesus'  gracious  presence,  2.  by  the  rich  gift, 
3.  by  the  gracious  call  of  Jesus. — The  just  meims  of 
gaining  temporal  blessing:  1.  God's  word,  2.  labor, 
3.  trust  in  God,  4.  acknowledgment  of  personal  uu- 
worthiness,  5.  right  use  of  the  blessing. — Rikger: — 
How  nothing  humbles  man  so  much  as  grace. — Fucus : 
— Peter  an  example  for  us :  1.  Hear  when  the  Lord 
speaks ;  2.  labor  when  the  Lord  commands ;  3.  be- 
lieve what  the  Lord  promises ;  4.  follow  whither  the 
Lord  calls. — Bachmann  : — Concerning  a  blessing  in 
our  vocation:  1.  We  should  desire  it  according  to 
this  order;  a.  hear  wiOingly  and  diligently  God's 
word,  b.  go  faithfully  on  in  thy  toil,  c.  trust  the  Lord 
thy  Helper.  2.  We  should  rightly  apply  it  after  this 
rule ;  a.  recognize  in  receiving  it  thy  unworthiness, 
b.  prove  therewith  thy  thankfulness,  c.  follow  after 
Jesus  with  joyfulness. — Thomasius  : — Man  as  he 
is:  1.  Before  the  Lord  comes  to  him,  2.  when  the 
Lord  comes  to  him,  3.  after  the  Lord  comes  to  him. 
— Fr.  Arndt: — The  Christian  a  fisher  of  men. — 
Lisco : — Blessing  in  our  temporal  calling:  1.  On 
what  it  depends ;  2.  of  what  nature  it  is ;  3.  for  what 
it  inspirits  us. 


2.  The  first  Excursion  from  Capernaum  to  the  surrounding  Districts.    The  Son  of  Man  the  Physician  of  the 
Sick,  the  Friend  of  Publicans,  the  Lord  of  the  Sabbath,  the  Lawgiver  in  the  Kingdom  of  God. 

Chs.  V.  12— VL  49. 


15 


16 

17 


a.  THE  SOJST  Or  MAN,  THE  PHYSICIAN  OF  THE  SICK  (Ch.  V.  12-26). 
(Parallels :   Matt.  viii.  1-4 ;  Mark  i.  40-45.— Paralytic :   Matt.  ix.  1-8 ;  Mark  ii.  1-12.) 

12  And  it  came  to  pass,  when  lie  was  in  a  certain  city,  behold  a  man  full  of  leprosy; 
who  seeing  Jesus  fell  on  his  face,  and  besought  him,  saying,  Lord,  if  thou  wilt,  thou 

13  canst  make  me  clean.     And  he  put  forth  his  hand,  and  touched  him,  saying,  I  will:  be 

14  thou  clean.  And  immediately  the  leprosy  departed  from  him.  And  he  charged  him 
to  tell  no  man :  but  go,  [said  he,']  and  shew  thyself  to  the  priest,  and  offer  for  thy 
cleansing,  according  as  Moses  commanded,  for  a  testimony  unto  them.  But  so  much 
the  more  went  there  a  fame  abroad  of  him  [did  the  report  concerning  him  go  abroad]  : 
and  great  multitudes  came  together  to  hear,  and  to  be  healed  by  him^  of  their  infirmi- 
ties. And  [But]  he  withdrew  himself  into  the  wilderness,  and  prayed  [kept  himself 
secluded  in  the  solitary  places,  and  gave  himself  to  prayer].  And  it  came  to  pass  on 
a  certain  day  [on  one  of  the  days],  as  he  was  teaching,  that  there  were  Pharisees  and 
doctors  [teachers]  of  the  law  sitting  by,  which  were  come  out  of  every  town  [village]  of 
Galilee,  and  Judea,  and  Jerusalem  :  and  the  power  of  the  Lord  [God  of  Israel]  was  |)res- 

18  ent  [in  Jesus]  to  heal  them.  And,  behold,  men  brought  in  a  bed  a  man  which  was  taken 
with  a  palsy  [who  was  paralyzed]  :  and  they  sought  means  to  bring  him  in,  and  to  lay| 
him  before  liira.  And  when  they  could  not  find  by  what  tvay  they  might  bring  him  in 
because  of  the  multitude,  tliey  went  upon  the  housetop,  and  let  him  down  through  the 
tihng  with  his  couch  [pallet]  into  the  midst  before  Jesus.  And  when  he  saw  their 
faith,  he  said  unto  him,*  Man,  thy  sins  are  forgiven  thee.^  And  the  scribes  and  the 
Pharisees  began  to  reason,  saying.  Who  is  this  which  speaketh  blasphemies?     Who 

22  can  forgive  sins,  but  God  alone?     But  when  Jesus  perceived  their  thoughts,  he  answer- 

23  ing  said  unto  them.  What  reason  ye  in  your  hearts?     Whether  [AVhich]  is  easier,  to 

24  say.  Thy  sins  are  forgiven  thee;  or  to  say.  Rise  up  and  walk?     But  that  ye  may  know 


CHAP.  V.  12-26. 


85 


EXEGETICAL  A^H  CRITICAL. 


that  the  Son  of  man  hath  power  upon  earth  to  forgive  sms,  (he  said  unto  the  sick  of  the 

25  palsy  )  I  say  unto  thee.  Arise,  and  take  up  thy  couch,  and  go  into  thine  house.  And 
immediately  he  rose  up  before  them,  and  took  up  that  whereon  he  lay  [had  been  lymgj, 

26  and  departed  to  his  own  liouse,  glorifying  God.  And  they  were  all  amazed  [utter 
astonishment  seized  all],  and  they  glorified  God,  and  were  filled  with  fear,  saying,  We 
have  seen  strange  [unheard  of]  things  to-day. 

I  Vs  \5-nec.:  in'   avrov.     To  be  omitted,  as  by  Griesbach,  I^achmaim,  Tischendorf,  Meyer,  [Alford,]  &c.,  not 
onlv  on  account  of  authorities  of  weight,  but  also  of  its  uncertain  position  [om.  B.,  Sin.]. 

^!  V;  20.— iJec. :  aurw,  apparently  only  a  gloss  [om.  13.,  bin.J.  rorrectest  view 

i^'utvrau    The  old  ^ammarians  are  not  at  one  as  t^  the  explanation  of  this  form.    ...    The  correctest  view 
explaint  it  as  perf.  pass,  of  the  Doric  foi-m,  related  to  the  perf.  act.  a0e<o«a.    \,  iner.] 

Vs.  14.  And  He  charged  Him. — According  to 
Mark  even  in  a  sharp  vehement  tone,  €V0p'M'7o-«Mf'"'S'> 
from  which,  however,  it  by  no  means  follows  that  the 
Saviour  displayed  any  resentment  against  him  whom 
He  had  delivered,  as  Von  Ammon  will  have  it.— To 
tell  no  man. — For  the  different  explanations  of  this 
command  by  earUer  and  later  expositors,  see  Lange, 
Matthew,  p.  151.— In  order  to  judge  rightly  here  we 
must  take  special  note  of  the  place  where,  the  tune 
when,  and  the  person  on  whom,  the  miracle  was  done. 
The  Saviour  finds  Himself  now  in  the  heart  of  Gali- 
lee, in  the  land  of  longing  after  freedom,  of  enthu- 
siasm, of  insurrection.  The  fame  of  His  miracles  at 
Capernaum  had  undoubtedly  intensified  expectation  in 
a  high  degree.  The  one  healed  was  a  man  who  by 
his  coming  and  crying  to  Jesus  had  already  shown 
o-reat  courage  and  strength  of  fiiith,  who  now  was 
bound  to  his  deliverer  by  bonds  of  most  intimate 
gratitude,  and  who  doubtless  was  thereby  lacking  in 
the  necessary  considerateness  needful  to  apprehend 
when  he  should  speak  of  Him  or  be  silent.  Here, 
therefore,  a  sharp  reminder  was  just  m  place,  and  we 
do  not,  therefore,  at  all  need  to  assume  that  the  Sa- 
viour gave  it  from  fear  of  being  Himself  accounted 
Levitically  unclean,  on  account  of  His  contact  with 

the  leper.  .  .      n        xi. 

But  go  .  .  .  and  offer. — A  transition  from  the 
oraiio  indireda  to  the  directa  not  strange  in  the 
usiis  loquendi  of  the  New  Testament.  See  Winer, 
8  63  2  The  here-mentioned  sacrifice  we  find  pre- 
scribed, Leviticus  xiv.  10,  21.  The  Saviour  stoops 
so  low  as  to  permit  His  miracle  to  be  judged  by  the 
priest  as  to  its  genuineness  and  completeness. 

Y.U  txaprdpiov  av-ro'is.  For  the  priests  themselves, 
and  of  what  else  than  of  Jesus'  Messianic  dignity  and 
redeeming  power  ? 

Vs  15  But  so  much  the  more  went  there 
a  fame  abroad  of  Him.— The  cause  Mark  gives 
(ch  i  45)-  the  delivered  one  forgets  the  injunc- 
tion 1  Sam  XV.  22.  Thankful  joy  makes  silence 
impossible  for  hun.  We  wiU  not  censure  his  be- 
havior too  severely,  for  it  must  have  come  hard  to 
him  not  to  venture  to  utter  the  name  of  his  dehverer. . 
It  is  noticeable  also,  that  in  the  Gospels  we  never 
find  the  behavior  of  those  who  transgress  such  a 
command  very  severely  censured.  Yet,  certainly  he 
did  the  cause  of  Christ  no  service,  since,  mdeed,  on 
every  hand  the  enthusiasm  of  the  people  soon  reaches 
such  a  height  that  the  Saviour  holds  it  advisable  to 
abide  in  a  desert  region,  where  He  devotes  Hunsclt 
to  solitary  prayer.  This  latter  moreover,  is  empha- 
sized with  pecuUar  force  by  Luke,  agreeably  to  his 

custom.  T      •         f  i.1 

Vs  17  And  it  came  to  pass.— In  view  ot  the 
slender  thread  by  which  this  narrative  is  connected 
with  the  foregoing  one,  nothing  constrains  us  to  sup- 
nose  that  this  miracle  took  place  precisely  on  this 
journey  and  very  soon  after  the  former  one.     The 


aeneral  Remarks.— ^^vk  and  Luke  relate  the 
healing  of  the  leper  immediately  after  the  Saviour's 
leavino-  Capernaum;  Matthew,  on  the  other  hand, 
puts  it  after  the  Sermon  on  the  Mount.  To  us  the 
former  order  appears  to  be  the  most  exact.  A 
glance  at  Matt.  viii.  and  ix.,  compared  with  Mark 
and  Luke,  gives  clear  indication  that  in  this  chapter 
of  the  first  Gospel  many  miracles  are  chrestomathi- 
cally  connected  without  respect  to  an  exact  chronol- 
oV  As  Luke  relates  (ch.  v.  12)  that  this  miracle 
took  place  when  Jesus  was  in  one  of  their  towns, 
and  Mark  (ch.  i.  43),  that  the  Saviour  drove  from 
Him  {if^&aXiv)  him  whom  He  had  healed  (apparently 
from  a  house  in  which  the  leper  had  stopped),  this 
of  itself  proves  that  this  miracle  could  not  have 
taken  place  as  Matthew  appears  to  indicate  to  us  (ch. 
viii.  7  ;  comp.  vs.  5),  on  the  way  between  the  Mount 
of  Beatitudes  and  Capernaum,  but  after  His  entrance 
into  an  unnamed  town.  From  Mark  i.  45  it  appears, 
moreover,  that  Jesus  cannot  have  returned  imme- 
diately after  the  healing  of  the  leper  to  Capernaum, 
which  we  should  otherwise  conclude  from  Matt.  viu. 
1-13  From  all  these  grounds  we  adhere  to  the 
order  of  Mark  and  Luke.  Another  view  wiU  be 
found  represented  by  Lange,  Matthew,  p.  150.  Au- 
diatur  et  altera  pars. 

Vs.  12.  In  a  certain  city. — The  name  is  not 
giren  but  from  the  connection  it  appears  that  it  was 
a  town  in  GaUlee  which  the  Lord  visited  on  this  jour- 
ney undertaken  (see  above)  in  order  to  visit  Jerusalem 
at  "the  Feast  of  Purim,  and  ending  there,  and  which, 
therefore,  probably  lay  in  the  direction  of  Jud^a. 

Full  of  leprosy. — See  Lange,  Matthew,  p.  150, 
and  the  there  cited  authors. 

Lord,  if  Thou  wUt.— It  may  be  assumed  that 
the  faith  of  the  leper  had  been  aroused  and  strength- 
ened by  the  report  that  had  gone  out  concerning 
Jesus  {see  ch.  iv.  37),  and  which  may  have  extended 
even  to  his  neighborhood. 

Vs.  13.  And  He.— Mark  alone  adds:  <nrAa7x- 
viaeeii'  The  stretching  out  of  the  hand,  a  token  of 
miraculous  power,  was  at  the  same  time  a  revelation 
of  condescending  love,  since  He  by  touchmg  a  leper 
mi"-ht  have  been  accounted  Levitically  unclean. 

°Be  thou  clean.— "Such  an  imperative  as  the 
tongue  of  man  had  hitherto  never  uttered.  Thus  has 
hitherto  no  prophet  healed.  Thus  speaks  only  He 
in  the  might  of  God  who  speaks  and  it  is  done. 
(Stier  )  That  here  it  is  no  declaring  a  leper  clean  by 
already  discovering  the  beginmng  of  recovery  (Von 
Ammon,  Lebeii  Jesu,  p.  113),  but  a  miraculous  cleans- 
ing- of  a  sick  man  whom  the  physician  Luke  desig- 
nates by  ^Kvpvs  ^^^pas,  is  self-evident.  Why  else 
should  silence  be  imposed  upon  the  man,  and  to  what 
serves  the  iiidiws  of  Mark  ? 


86 


THE   GOSPEL  ACCORDING  TO  LUKE. 


variance  mentioned  here  as  existing  between  the 
Saviour  and  the  Pharisees,  testifies  to  a  later  period. 
{See  Laxge,  Matthew,  p.  166.) 

Kal  Svvaixis  Kvpiov.  Not  to  be  understood  of  the 
Lord  Jesus,  who,  in  Luke,  is  conunonly  called 
6  Kvpios  ("the  healing  power  dwelling  in  Him  re- 
vealed itself,"  Olsliausen),  but  of  the  Father  who 
operated  through  the  Son.  Here  also  the_  Divine 
energy  does  not  manifest  itself  before  faith  has 
shown  itself.  But  while  in  the  foregoing  miracle  the 
faith  of  the  sick  man  himself  appears  in  the  fore- 
ground, here  the  sufferer  is  passive,  and  is,  not  only 
in  a  bodily  but  also  in  a  spiritual  respect,  borne  by 
the  faith  of  those  who  at  any  cost  wiU  bring  him  be- 
fore the  feet  of  the  Lord.  There  is  nevertheless  no 
ground  for  the  supposition  that  he  himself  did  not 
share  in  this  fliith.  Would  he  have  been  brought 
wholly  against  his  will  in  so  extraordinary  a  way  to 
the  Saviour  ?  On  the  contrary,  we  may  name  him 
"  infirm  in  limb  but  fresh  in  heart,  a  chief  warrior  of 
faith  on  the  litter."     Lange,  Leben  Jesu,  ii.  p.  665. 

Vs.  18.  Uapa\f\viJ.4you  The  cessation  of  ner- 
vous activity  is  a  disease  that  is  found  everywhere  in 
various  forms.  Sometunes  it  attacks  the  whole  body, 
sometimes  only  parts  of  it.  "  The  old  authors  named 
the  former  aironX-rj^la,  the  latter  TrapaAuo-is;  but  now 
I  see  that  they  call  both  irapdKvcn^.  Commonly  those 
who  are  attacked  in  all  their  members  by  severe 
nervous  debility,  are  quickly  taken  away;  if  not, 
they  live,  it  is  true,  but  seldom  recover  their  health, 
and  for  the  most  part  drag  on  a  miserable  life,  losing, 
moreover,  their  memory.  The  sickness  of  those  who 
are  partially  aftected,  is,  it  is  true,  never  severe,  but 
often  long  and  almost  incurable."  From  the  physi- 
cian Corn.  Celsus,  L.  Hi.  Medicinw,  ch.  27,  cited  by 
Hug,  "  Criticism  upon  the  Life  of  Jesus  by  Strauss," 
ii.  p.  20. 

Vs.  19.  They  went  upon  the  housetop. — 
Hug,  I.  c.  p.  22,  shows  that  sucli  a  thing  could  be 
done  without  any  danger.  Comp.  the  valuable 
statements  of  Winer,  i.  p.  283.  Even  if  in  this 
dwelling  there  was  no  staircase  outside,  a  way 
could  have  been  made  over  the  roof  of  another  to 
gain  access  to  the  place  where  Jesus  was  stopping. 
A  breaking  up  of  the  roof  right  over  the  place  where 
Jesus  was,  is  the  less  inconceivable,  inasmuch  as 
corpses  were  often  in  this  way  removed  from  the 
house  of  death.     See  Sepp,  ii.  p.  160. 

Vs.  20.  Man,  thy  sins  are  forgiven  thee. — 
Only  the  most  superficial  unbelief  can  from  this  word, 
spoken  for  an  entirely  definite  case,  draw  the  conclu- 
sion that  the  Saviour  at  all  times  regarded  special 
suflering  as  punishment  for  special  sins.  Here,  how- 
ever, trouble  of  conscience  appears  actually  to  stand 
in  the  way  of  restoration  of  the  body,  and  the  Sa- 
viour, who  with  unerring  glance  looks  through  the 
outward  and  inward  condition  of  the  sick  man,  begins 
in  this  way  to  heal  his  soul. 

Vs.  21.  Who  is  this. — This  very  wondering  of 
the  Pharisees  shows  plainly  that  here  not  only  was 
forgiveness  promised  but  also  bestowed,  which  was 
exclusively  a  Divine  work. — Who  can  forgive  sins, 
but. — And,  therefore,  whoever  forgives  sins  must  be 
infinitely  more  than  man.  So  think  they,  much 
more  justly  than  many  later  scribes. 

Vs.  23.  Which  is  easier. — \\'liich  was  easier 
could  be  well  made  out  without  trouble.  Miracles  had 
other  prophets  also  performed,  but  really  to  bestow 
forgiveness,  that  belonged  to  the  Searcher  of  hearts 
alone,  or  His  highest  representative  on  earth.  They 
think,  however,  that  to  say  that  sin  is  forgiven,  is 


undoubtedly  the  easiest,  particularly  so  long  as  in- 
quiry is  not  made  respecting  the  credentials  of  the 
speaker's  authority ;  that  they  may  not,  however, 
doubt  longer  of  these  latter,  the  Saviour  accomplishes 
the  miracle  of  healing,  whereby  the  blessing  of  the 
forgiveness  of  sins  is  at  once  manifested  and  sealed. 

Vs.  25.  Took  up  that  whereon  he  had  been 
lying. — Suavis  locuiio,  lectulus  hominem  tulerat, 
nunc  homo  leclulum  ferebat.     Bengel. 

Vs.  26.  They  glorified  God. — An  admirable 
antithesis,  the  enthusiasm  of  the  people  over  against 
the  murmuring  of  the  scribes.  The  dissonances  dis- 
solve themselves  in  harmony,  the  shadows  in  light 
and  life. 


DOCTEINAL  AND  ETHICAI.. 

1.  Were  we  disposed  with  a  certain  school  of 
criticism  to  make  a  distinction  between  more  difficult 
and  more  easy  miracles,  the  healing  of  the  leper,  un- 
doubtedly, would  belong  to  the  category  of  the  first. 
To  make,  by  the  utterance  of  a  word,  a  man  full  of 
leprosy  so  clean  that  he  can  freely  show  himself  to 
the  most  searching  eye,  is  a  deed  which  deserves  a 
place  not  only  in  the  sphere  of  the  mirabilia,  but 
also  in  that  of  the  miracula  in  the  strictest  sense 
of  the  word.  Comp.  2  Kings  v.  7.  It  is  no  wonder 
that  the  Saviour  mentions  this  kind  of  miracle  also 
with  special  emphasis  to  the  disciples  of  John  the 
Baptist  as  proofs  of  His  Divine  mission,  Luke  vii.  22. 
Moreover,  like  all  miracles,  this  kind  of  healing  espe- 
cially has  a  symboHcal  character.  As  even  in  the 
Old  Testament  leprosy  was  an  image  of  sin,  see  Ps. 
Ii.  9  ;  Is.  i.  6,  and  elsewhere,  so  was  purification  from 
leprosy  a  type  of  the  forgiveness  of  sins.  This  and 
the  following  miracle  give  us  to  behold  the  Saviour 
as  the  living  image  of  Him  who  once  said  to  Israel : 
I  am  Jehovah,  thy  physician.  Exodus  xv.  26. 

2.  As  the  miracle  itself  is  a  symbol  of  the  highest 
blessing  of  the  New  Covenant,  the  confirmation  of 
the  miracle  takes  place  altogether  in  an  Old  Testa- 
ment manner.  The  Saviour  is  not  come  to  destroy  \ 
the  law  and  the  prophets,  but  to  fulfil  them.  Matt,  v, 
17.  Moreover,  the  priests  must  by  the  testimony 
here  required  of  them  be  hindered  from  denying 
afterwards  that  the  man  had  actually  been  leprous. 

3.  The  forgiveness  of  sins  bestowed  by  the  Sa- 
viour on  the  paralytic  is  an  unequivocal  proof  of  His 
celestial  dignity.  With  entire  justice,  therefore,  does 
Bengel  say :  coelestein  ortum  hie  sernio  sapit.  But  it 
may  justly  be  called  incomprehensible  that  sometimes 
men  have  imagined  themselves  to  have  found  in  the 
bestowal  of  this  benefit  of  the  Saviour  before  His 
death  an  argument  against  the  indispensable  necessity 
and  power  of  His  atoning  death.  Was  not  then, 
considered  from  the  Divine  point  of  view,  the  sacri- 
fice of  perfect  obedience,  an  eternal  deed?  And 
could  He  who  was  to  bring  it,  not  bestow  the  highest 
gift  of  grace  on  a  sinner  even  before  this  deed  was  as 
yet  in  the  fulness  of  time  perfected  ? 

4.  The  connection  between  natural  and  moral 
evil  is  undoubtedly  placed  by  the  Lord  here,  but  by 
no  means  everywhere  in  a  similar  mamier,  in  the 
foreground.  Before  the  assertion  was  ventured  that 
Jesus  was  in  this  respect  as  much  in  error  as  the 
Jews  with  their  limited  notions,  it  would  have  been 
better  first  to  take  more  account  of  declarations  such 
as  Luke  xiii.  5 ;  John  ix.  3.  Is  the  Saviour  to  be 
regarded  as  standing  below  the  author  of  the  book 
of  Job,  or  below  Moses,  who  imdoubtedly  represents 


CHAP.  V.  12-26. 


87 


misfortunes  of  the  people  as  punishments  of  the  peo- 
ple (Deuteronomy  xxviii.),  but  by  no  means  concludes 
from  personal  misfortune  as  to  personal  transgression? 
We  must  rather  assume  here  an  especially  immediate 
connection  existing  between  sin  and  sickness,  which, 
it  is  true,  was  not  known  to  the  superficial  view  of 
the  beholder,  but  doubtless  well  known  to  the 
Searcher  of  hearts.  [The  disease  was  certainly  one 
which  is  one  of  the  most  frequent  consequences  of 
sinful  profligacy.— C.  C.  S.]  Besides,  it  might  yet  be 
a  question,  which  stood  the  lower,  the  Jews  who  con- 
sidered misfortune  and  punishment  ordinarily  as  sy- 
nonymous words,  or  so  many  nominal  Christians  who 
will  never  behold  in  their  own  fivte  a  direct  retribu- 
tion of  sinful  action. 

HOMILETICAIi  AND  PRACTICAL. 

The  cleansing  of  the  leper,  the  image  of  the  re- 
demption of  the  sinner.— How  the  sinner  stands  with 
respect  to  the  Lord  and  the  Lord  with  respect  to  the 
sinner:    1.  a.  With   an   incurable   malady,   b.  with 
awakened  faith,  c.  with  eager  entreaty ;  2.  a.  with  a 
mighty  arm,  h.  with  a  compassionate  heart,  c.  with  an 
earnest  injunction.— Whither  Jesus  comes  there  He 
finds  wretchedness  ;  where  Jesus  finds  wretchedness 
He  is  ready  for  healing.— Deep  misery,  great  grace, 
imperfect  thankfulness.— The  prayer  of  faith ;  how 
sweetly  it  sounds ;  how  much  it  desires ;  how  richly 
it  rewards.— The  heahng  of  the  leper  a  revelation  of 
the  compassionate  love,  of  the  boundless  might,  of  the 
adorable  wisdom  of  the  Saviour.— The  redeemed  of 
the  Lord  called :  1.  To  show  himself,  2.  to  offer  sacri- 
fice, 3.  to  be  silent  when  the  Lord  will  not  have  liini 
speak.— The  injunction  of  silence  which  the  Saviour 
here  and  elsewhere  imposes  on  the  healed :  L  Seem- 
in"-ly  strange,  2.  fully  explicable,  3.  most  momentous: 
fl.'for  our  knowledge,  b.  for  our  faith,  c.  for  our  fol- 
lowing the  Lord.— Ofter  unto  God  thanksgiving  and 
pay  thy  vows  unto  the  Most  High,  Ps.  1.  14.— Obe- 
dience is  better  than  sacrifice,  1  Sam.  xv.  22.— Un- 
enjoined  testifying  of  Christ:  1.  Whence  it  comes, 
2.  whither  it  leads.— Solitary  prayer  the  best  refresh- 
ment, consolation,  strengthening,  as  for  the  Saviour 
so  also  for  aU  His  people.— The  healing  of  the  para- 
lytic a  proof  of  the  truth  of  Simeon's  prophecy,  Luke 
ii   34-  Christ  to  the  one  a  Rock  of  hope,  to  the 
other  a  Stone  of  stumbUng.— The  great  impulse  to 
hear  the  word  of  God  why :  1.  Then  often  so  great,  2. 
now  often  so  slight?— The  Saviour's  miraculous  cures 
the  revelation  of  a  heavenly  might.— No  better  ser- 
vice of  friendship  than  to  bring  the  sick  to  Christ.— 
Access  to  Jesus  never  barred.— Jesus  the  Searcher 
of  hearts:    1.  Over  against  praying  faith,   2.  over 
a"-aiust  murmuring  unbelief.— The  greatest  message 
of  iov  for  the  sinner.— The  connection  Ijetween  sm 
and  sickness.— The  first  accusation  of  blasphemy  in 
the  pubUc  life  of  the  Saviour:  1.  Its  occasion,  2.  its 
injustice,  3.  its  result.— Two  things,  both  alike  impos- 
sible with  man,  both  alike  easy  for  the  Son  of  Man. 
—The  authority  of  the  Son  of  Man  upon  earth:  1. 
An  extended,  2.  a  beneficent,  3.  a  vehemently  dis- 
puted  4.  a  triumphantly  vindicated  authority.— The 
inourAful  comiug  to  Jesus,  the  believing  waiting  on 
Jesus,  the  God-glorifying  return  from  Jesus.— 1  he 
result  of  this  miracle,  a  confirmation  oi  the  old  word 
of  the  sacred  poet,  Ps.  ii.  11,  12 :  1.  Serve  the  Lord 
with  fear,  2.  rejoice  with  trembling,  3.  kiss  the  Son 
—blessed  are  aU  they  that  trust  in  Him  !— The  bene- 
fit of  the  forgiveness  of  sins :  1.  Missed  with  pain,  2. 


sought  with  earnest  desire,  3.  graciously  bestowed, 
4.  unbelievingly  denied,  5.  convincingly  sealed,  6. 
thankfully  enjoyed.— Jesus :  1.  The  Searcher  of 
hearts,  2."  the  Physician  of  the  sick,  3.  the  Bestower 
of  eternal  life. 

Starke  (on  the  first  miracle)  :— Temporal  things 
we  pray  for  with  conditions,  but  spiritual  things,  for  the 
most  part,  wholly  without  conditions. — Thus  does  it 
often  fare  with  us  that  we  doubt  not,  to  be  sure,  of 
the  might  of  God,  but  do  doubt  somewhat  of  His 
will,  2  Chron.  xx.  6,  12.— It  is  to  the  almighty  Sa- 
viour easy  to  help  by  a  word.— Majos  :— A  faithful 
servant  of  Christ  must  seek  neither  honor  or  renown 
with  his  works.— QuESNEL  :— Sometimes,  after  Jesus' 
example,  we  must  prefer  to  the  exercise  of  Christian 
love,  solitude  and  prayer.— (On  the  second)  Ques- 
NEL :— The  faith,  the  prayer,  and  the  love  of  pious 
people  often  help  towards  the  conversion  of  the  sin- 
ner.  It  must  needs  come  inwardly  and   outwardly 

to  a  thorough  breaking  through  all  hinderances  to 
Jesus.— Ma  JUS :— The  faith  of  another  may  well  in 
some  respects  be  serviceable  to  one,  but  to  the  for- 
giveness of  sins  he  can  give  no  help  at  all.— Bren- 
Tius :— God  gives  us  the  most  useful  and  best  things 
always  first.— A  healthy  soul  in  a  healthy  body  a 
great  benefit.— Hedingeii  :— Respecting  Divine  things 
and  works  partisan  reason  judges  as  the  bhnd  of 
color. — People  of  over-brisk  wits  must  be  met  in 
love,  and  with  speeches  spiced  with  salt.  Col.  iv.  6. — 
Canstein  :— The  enemies  of  Christ  must  often  against 
their  purpose  further  the  honor  of  Christ. 

HeubxMer  :— Jesus,  the  Pure,  is  infected  by  no 
impurity.— What  would  avail  ns  an  impotent  even 
thoucrh   benevolent  Saviour?— The  healing  of  the 
paralvtic:  1.  Christ  begins  it  in  the  soul,  2.  vindi- 
cates'it  against  suspicious  thoughts,  3.  accomplishes 
it  victoriously  and  gloriously  on  the  body  of  the  man. 
—Christ's  power  to  forgive  sins:  1.  The  nature  of 
this  power  (vs.  20),  2.  its  certainty  (vss.  22-24),  3_.  its 
importance  (vs.   26).— Rieger:— Jesus,    a    Saviour 
after  the  heart   of  the  men  who   have   begun  to 
be  heartily  disposed  towards  God.— Steinhofer:— 
Three  states  of  the  soul  in  reference  to  the  tor- 
giveness  of  sins :  1.  When  one  seeks  it,  2,  when  one 
believes  it,  3.  when  one  has  it.— Ranke.:— Happy  he 
who  seeks  his  help  with  Christ,  for:  1.  For  His  love 
there  is  no  man  too  mean,  2.  for  His  power  there  is 
no  mi'iery  too  great,  3.  the  condition  of  His  help  is 
for  no  one  too  hard.— Raute.vberg  :— Pray  for  one 
another:    1.  How  this  is  done,  2.  what  fruit  this 
brino-s  forth.— Otto :— The  leper:  1.  The  sufterers 
lamelitation ;  he  entreats :  a.  beUevingly,  b  patient- 
ly     2  The  Physician's  gracious  pronuse ;  He  utters: 
a  words  of  comfort  and  promise,  b.  words  of  might 
and  command.— FuCHS:-The paralytic;  theme:  the 
blessing  of  sickness:  it  leads:  1.  To  knowledge  of 
ourselves,  2.  to  the  Physician  of  our  souls,  3.  to  the 
exercise  of  Christian  virtues,  4.  to  the  praise  of  the 
Lord —Brastberger:  — Forgiveness    of   sms,    the 
source  of  all  comfort.— Ah  lfeld:-1.  The  sick  man, 
2    his    friends,    3.    the    Physician.— Bachmann:— 
Christ's  power  to  forgive  sins :  I.  A  most  comforting, 
'1   a  variously  misapprehended,  3.  an  u-re.sistibly  at- 
tested, 4.  a  much  to  be  glorified  power.— Stier  :— J-on- 
ccrnin"-  the  comfort  of  the  forgiveness  of  sms :  I.  How 
much  we  all  need  it,  2.  how  Christ  has  it  ready    or 
us  ■ill   3   how  each  one  may  receive  for  himself  this 
comfort  —J.  P.  Hasebroek  :— We  have  seen  strange 
things  to-day.     A  glance :   I.  At  the  subject,  2  the 
mcaSs,  3.  the  fruit  of  true  spiritual  recovery,  ot  which 
this  miracle  is  a  type. 


88 


THE   GOSPEL  ACCORDING  TO  LUKE. 


b.  THE   SON   OP  MAN,  THE  FKIEND  OF  PUBLICAJSTS  (Ch.  V.  27-39). 
(Parallels  :  Matt.  ix.  9-17 ;  Mark  ii.  13-22.) 

27  And  after  these  things  he  went  forth,  and  saw  [noticed,  idedaaro]  a  pubhcan  [tax- 
gatherer]  named  Levi,  sitting  at  the  receipt  of  custom :  and  he  said  mito  him,  Follow 

28,  29  me.  And  he  left  all,  rose  up,  and  followed  him.  And  Levi  made  him  a  great  feast 
in  his  own  house :  and  there  was  a  great  company  of  publicans  [tax-gatherers]  and  of 

30  others  that  sat  down  [were  reclining  at  table]  with  them.  But  their'  scribes  and  Phari- 
sees murmured  against  his  disciples,  saying,  Why  do  ye  eat  and  drink  with  publicans 

31  and  sinners?^     And  Jesus  answering  said  unto  them,  They  that  are  whole  need  not  a 

32  [the]  physician ;  but  they  that  are  sick.     I  came  not  to  call  the  righteous,  but  sinners 

33  to  repentance.  And  they  said  unto  him,  Why  do  [om.,  Why  do^]  the  disciples  of 
John  fast  often,  and  make  prayers,  and  likewise  the  discijjles  of  the  Pharisees ;  but  thine 

34  eat  and  drink  ?     And  he  said  unto  them.  Can  ye  make  the  children  of  the  bridechamber 

35  fast,  while  the  bridegroom  is  with  them?  But  the  [om.,  the]  days  will  come,  when* 
the  bridegroom  shall  be  taken  "away  from  them,  and  then  shall  they  fast  in  those  days. 

36  And  he  spake  also  a  parable  unto  them;  No  man  putteth  a  piece  of  a  new  garment 
upon  an  old ;  if  otherwise,  then  both  the  new  maketh  a  rent,^  and  the  piece  that  was 

37  taken  out  of  the  new  agreeth  not  with  the  old.  And  no  man  putteth  new  wine  into 
old  bottles  [skins] ;  else  the  new  wine  will  burst  the  bottles,  and  be  spilled,  and  the 

38  bottles  [skins]  shall  [will]  perish.     But  new  wine  must  be  put  into  new  bottles  [skins]  ; 

39  and  both  are  preserved.*  No  man  also  having  drunk  old  wine  straightway'  desireth 
new;  for  he  saith,  The  old  is  better  [good^]. 

'  Vs.  30. — Rec.  om.  avTtov. 

2  Vs.  30. — The  last  words,  koX  aiiapToi\iap,  are  omitted  by  Tischondorf  on  the  authority  of  D.,  hut,  as  it  still  appears  to 
us,  without  preponderating  reasons. 

2  Vs.  33. — The  interrogative  form  of  the  Rec. :  Aiari,  k.t.A.,  seems  borrowed  from  the  parellel  passage  in  Mark.  Ac- 
cording to  the  most  correct  reading  in  Luke  we  have  not  a  direct  question,  but  an  alfiimative  objection  [Cod.  Sin.  inserts 
Atart'.— C.  C.  S.]. 

[■*  Vs.  Sb.—Rec. :  koX  orai'  inaperj.  The  koX  is  found  in  A.,  B.,  D.,  R.,  omitted  by  C,  F.,  L.,  M.,  Sin.  Retained  by 
Tischendorf,  Meyer,  Alford,  and  Tre'gclles.  Put  in  brackets  by  Lachmann.  The  difficulty  of  giving  an  exact  sense  to  it, 
favors  its  originality.  Meyer  says  :  "It  mk/hi  be  taken  as  explicative.  But  it  is  more  congruous  ■ndth  the  sorrowful  tone 
of  the  discourse  to  take  eAevo-ocrat,  &c.,  by  itself  as  an  interrupted  thought,  and  koI  as  and:  But  there  will  come  (not  be 
always  absent)  .  .  .  (namely,  when  that  will  be  found,  which  you  now  miss),  and  when  the  bridegroom  shall  be  taken  away, 
&c."-C.  C.  S.] 

[5  Vs.  36.—"  The  latter  part  of  this  verse  is  peculiar,  and  is  to  be  thus  understood :  'if  he  does,  he  will  both  rend  the  new 
garment^  (by  taking  out  of  it  the  eVi'pArjua),  'and  the  piece  from  the  new  garment  will  not  agree  with  the  old.'  The  com- 
m.on  interpretation  (which  makes  to  Kaivbv  the  nom.  to  o-x'^ei,  and  understands  to  iraXaiov  as  its  accus.)  is  inconsistent 
with  the  construction,  in  which  to  Kaivoc  is  to  be  coupled  with  lixaTiov,  not  with  eTrt/SArj/ia.  In  Matthew  and  Mark  the 
mischief  done  is  diflerently  expressed.  Our  text  is  very  significant,  and  represents  to  us  the  spoiling  of  both  systems  by  an 
attempt  to  engraft  the  new  upon  the  old  :  the  new  loses  its  completeness,  the  old,  its  consistency."    Alford. — C.  C.  S.] 

»  Vs.  38. — The  clause  in  the  Kec,  koX  afi(|)6Tepoi  avvTyipovvTai,  is  omitted  by  Tischendorf,  principally  on  the  authority 
of  B.,  Ii. ;  apparently  these  words  are  borrowed  from  Matt.  ix.  17,  and,  therefore,  justly  declared  by  Uriesbach  to  be  at 
least  doubtful.     [Omitted  by  Sin.,  which,  however,  differs  from  B.  in  having  pdWovaiv  instead  of  ^ArjTeo;'. — C.  C.  S.] 

'  Vs.  39.— Whether  the  word  ciSews  actually  stood  in  the  original  Greek  text  may  well  be  doubted,  but  even  regarded 
as  interpret  amentum,  it  is  certainly  entirely  in  the  spirit  of  the  Saviour's  words. 

[8  Vs.  39. — Rec:  xpiJCTorepos  with  A.,  C,  K.,  xpio-tos,  B.,  L.,  Sin.  "The  sentence  seems  to  have  been  tampered  with 
by  some  who  wished  to  make  it  more  obvious,  and  to  bring  out  the  comparison  more  strongly  :  evOew;  being  inserted,  better 
to  correspond  with  the  fact,  and  the  matter  in  question,  and  the  comparative  substituted  for  the  positive ;  but  the  sentence 
loses  much  of  its  point  and  vigor  by  the  change :  the  old  wine  is  not  belter  than  the  new  (which  has  not  been  tasted),  but 
merely  'good,'  i.  e.,  good  enough,  therefore  no  new  is  desired."    Alford. — C.  C.  S.] 


EXEGETICAIi  AND  CBITICAX. 

Vs.  27.  Named  Levi. — It  is  superfluous  to  give 
here  a  detailed  proof  of  the  identity  of  Levi  and 
Matthew,  ("omp.  Lange,  Introduction  to  Matthew, 
§  2,  and  Herzog's  Ral-Encykl.  in  voce.  We  also 
assume  that  our  first  Evangelist  was  originally  called 
Levi,  but  that  latiT,  as  iSimon  was  named  by  the 
Lord,  Peter,  received  from  Him  the  new  name  of 
Matthew.  If  now  this  was  sufficiently  known  by  tra- 
dition to  the  Christians  among  whom  the  second  and 
third  Gospels  first  came  in  use,  there  was  then  no 
longer  need  that  Mark  and  Luke  should  instruct 
them  particularly  any  further  in  respect  to  the  iden- 
tity of  the  person  distinguished  by  the  two  names. 
The  new  name  God's  yift,  is  certainly  doubly  fitting 
in  the  mouth  of  the  Lord,  who  in  all  of  His  dis- 
ciples recognized  those  given  by  His  heavenly  Father 


and  now  remarked  with  joy  Matthew's  willingness  to 
follow  Him. 

Follow  Me. — Nothing  hinders  us  from  bcHev- 
ing  that  Matthew  had  already  belonged,  for  a  shorter 
or  longer  time,  to  the  most  attentive  hearers  of  the 
Saviour.  But  now  he  is  called  to  accompany  II  im 
continually  as  an  apostle,  and  to  leave  all  for  His 
sake;  comp.  ch.  v.  11.  The  feast  which,  however, 
he  yet  prepares  before  going,  assumes  thereby  the 
character  of  a  farewell  meal,  but  serves  also  at  the 
same  time  as  a  testimony  of  the  prompt  and  thank- 
ful temper  with  which  the  former  pubhcan  entered 
upon  hi.s  new  vocation. 

Vs.  29.  A  great  feast  in  his  own  house. — 
Matthew  says  in  general,  avaKeifxivov  aiirov  iv  ty 
oiKia,  without  speaking  expressly  of  the  size  of  the 
company  or  of  the  honor  bestowed  on  liis  dwelling. 
Even  in  that  which  he  passes  over,  there  reveals  it- 
self the  humility  of  the  newly-called  apostle. 


CHAP.  V.  27-39. 


89 


Vs.  30.  Their  scribes  and  Pharisees. — Luke 
does  not  by  any  means  say  that  these  men  were 
among  the  company  at  table,  for  they  would  then 
undoubtedly,  according  to  their  own  opinion,  have 
defiled  themselves.  We  must,  on  the  other  hand, 
conceive  the  matter  thus  :  that,  where  Jesus  abode, 
access  was  forbidden  to  no  one,  and  that  this  feast 
so  far  bore  in  some  measure  a  public  character.  The 
desire  of  His  enemies  to  observe  the  Saviour  was 
doubtless  stronger  than  their  disinclination  to  enter 
the  house  of  a  publican,  with  whom,  moreover,  in 
daily  Ufe,  they  necessarily  came  from  time  to  time  in 
contact.  Matthew,  on  the  other  hand,  was  so  little 
disposed  to  forbid  them  that,  on  the  contrary,  he 
now  with  so  much  the  greater  joy  admitted  those  as 
witnesses  of  the  honor  unexpectedly  fallen  to  his  lot, 
wio  once  so  deeply  despised  his  station. 

Murmured  against  His  disciples. — It  is  no- 
ticeable that  they  had  not  ventured  to  address  their 
fault-finding  directly  to  the  Saviour  Hunself.  The 
defeat  suffered  by  them  shortly  before  at  the  healing 
of  the  paralytic  had  probably  deterred  them  from 
coming  too  frequently  in  contact  with  Himself.  Per- 
haps also  they  addressed  the  disciples  in  order  to 
frighten  back  others  from  attaching  themselves,  like 
Matthew,  to  such  a  Lord,  who  makes  no  scruple  of 
bringing  them  into  such  bad  company. 

Why  do  ye  eat  and  drink? — According  to 
Matthew  and  Mark,  the  question  is  asked  more  with 
their  eye  upon  the  Master,  with  whom  the  disciples 
meanwhile  were  also  eating  and  drinking.  See  Ben- 
gel  :  iadUre,  plurale^  sed  Jesmn  prcecipue  petebant, 
vs.  31.  The  Saviour  answers  not  merely  to  shame 
them  and  to  maintain  His  own  cause,  but  also  espe- 
cially in  order  to  come  to  the  help  of  His  perplexed 
disciples,  who  are  not  yet  in  a  condition  suitably  to 
defend  themselves  and  Him. 

Vs.  31.  They  that  are  whole. — The  senten- 
tious form  of  this  utterance  might  half  incline  us  to 
suppose  that  we  have  here  before  us  a  proverb  from 
daily  life.  Certainly  it  afterwards  became  such.  The 
sentence  has  an  entirely  ironical  character,  and  the 
here  designated  "whole"  are  no  others  than  the 
ninety-nine  righteous  wlio  need  no  conversion,  ch. 
XV.  7. — There  is  also  a  holy  mockery.  See  Proverbs 
i.  26 ;  Ps.  ii.  4. — It  is  noticeable  how  the  Saviour 
here  speaks  not  only  of  a  Physician,  but  of  fhe  Phy- 
sician, and,  therefore,  very  emphatically,  though  in- 
directly, proclaims  Himself  the  Physician  of  souls. 
According  to  Matt.  Lx.  13,  He  on  this  occasion  cites 
also  the  prophetical  proverb,  Hosea  vi.  0. 

Vs.  32.  To  call  ...  to  repentance. — The 
words  eh  fMSTavoiav  are,  according  to  the  best  reading, 
only  found  in  Luke.  The  absolute  KaAeaai  in  Mat- 
thew and  Mark  has,  however,  no  other  sense.  Re- 
pentance is  for  the  just-named  sick,  the  restoration 
of  the  health  of  the  soul. 

Vs.  33.  And  they  said  unto  Him,  The  dis- 
ciples of  John. — According  to  the  more  exact  ac- 
count of  Matthew  and  Mark,  the  disciples  of  John 
themselves  come,  in  union  with  the  Pharisees,  to  the 
Saviour  with  this  objection.  Perhaps  the  Pharisees 
had  incited  the  disciples  of  John  in  this  matter  to 
make  common  cause  with  them.  The  antithesis: 
Jesus  at  the  Feast  and  John  in  Prison  could  not  tail 
yet  more  to  put  them  out  of  humor.  They  avow 
their  surprise  without  reserve,  and  the  answer  received 
by  them  perchance  embittered  them  not  a  little,  and 
may  very  well  have  contributed  to  their  giving  their 
master  a  report  through  which  his  singular  question 
and  message  to  the  Messiah  was  hastened,  Luke  vii. 


19.  If  we  find  them  here  united  with  the  Pharisees, 
we  must  not  forget  that  these  latter  on  this  occasion 
had  not  yet  appeared  as  blood-thirsty  enemies  of  the 
Saviour,  but  only  as  crafty  hers  in  wait,  perhaps 
under  the  guise  of  interest  in  the  cause  of  the  Saviour. 
In  ascetic  rigorism  they  had  with  the  disciples  of 
John  several  points  of  contact.  Moreover,  momen- 
tary coming  together  is  not  of  itself  any  actual  league 
of  two  hostile  powers,  as  we  see  with  the  Pharisees 
and  Sadducees  towards  the  end  of  the  pubhc  life  of 
Jesus.  The  Pharisees  must  have  been  the  more 
eager  to  join  with  the  disciples  of  John,  as  it  must 
have  filled  them  with  great  joy  if  they  could  bring 
into  pubUc  discussion  a  difference  of  principles  be- 
tween Jesus  and  the  John  who  was  so  highly  honored 
among  the  peojile,  and,  therefore,  indirectly  oppose 
the  Saviour.  Who  knows  whether  this  very  feast 
in  Levi's  house  may  not  have  taken  place  on  one  of 
their  weekly  fiist-days?     Luke  xviii.  12. 

Kal  5eT)(reis  iroiovvTai. — Luke  alone  mentions  this 
element  of  their  question,  which  circumstance,  how- 
ever, does  not  warrant  us  to  count  it  unhistorical. 
(De  Wette.)  Fasting  and  praying  are  often  united 
as  signs  of  a  strict  religious  life.  See  Matt.  xvii. 
21.  John  had  instructed  his  disciples  in  the  latter 
also,  Luke  xi,  1.  The  fact  that  Jesus  in  His  answer 
does  not  return  to  this  point,  may  have  occasioned 
Matthew  and  Mark  to  pass  it  over  in  silence. 

Vs.  34.  Can  ye  make? — An  evident  allusion 
to  the  last  testimony  of  John  the  Baptist  (John  iii. 
29),  given  with  a  look  at  his  murmuring  disciples. 
He  is  the  Bridegroom,  the  chief  person  of  the  Mes- 
sianic feast :  the  time  of  His  walk  upon  earth  is,  so 
long  as  it  endures,  a  festival  for  His  faithful  disci- 
ples ;  yet  this  time  hastens  soon  to  an  end. 

Vs.  35.  But  days  will  come. — The  Lord  inti- 
mates a  time  as  coming  in  which  a  much  greater  sor- 
row impends  over  His  disciples  than  even  that  which 
had  now  smitten  the  sorrowing  disciples  of  John.  He 
was  not  only  to  be  separated  from  them  in  body, 
not  only  to  go  away,  but  to  be  taken  away.  Not 
dTreA^//,  said  He,  but  airapdti,  from  airaipeadat,  a  word 
which',  in  the  New  Testament,  is  found  only  here,  and 
is  not  unfittingly  rendered  by  "  tecu-  away."  The  Sa- 
viour certainly  would  not  have  used  it,  had  He  fore- 
seen nothing  but  a  peaceful  dying.  Moreover,  that 
He  as  yet  speaks  only  figuratively  and  cursorily  of 
His  approaching  decease,  ought  not  to  occasion  us 
surprise,  John  xv\.  12. 

Vs.  36.  No  man  putteth. — The  special  fitness 
of  a  parable  taken  from  wine  and  clothing  just  here, 
while  He  sat  at  the  feast,  strikes  the  eye  of  itself. 
Comp.,  as  to  the  sense,  Lange,  Matthew,  p.  171. 
Both  express  the  incompatibility  of  a  hfe  in  the  spirit 
of  the  Old  and  of  the  New  Testament  at  once.  The 
interpretation,  however  (Neander),  that  the  Saviour 
here  would  teach  the  great  truth  that  tlie  old  sinful 
nature  cannot  by  outward  service  of  (lod  be  really 
amended,  but  only  through  the  new  birth,  is,  indeed, 
very  pregnant,  but  is  in  contiict  with  the  connection 
and  purpose  of  this  discourse,  especially,  moreover, 
in  conflict  with  the  words  with  which  the  Saviour, 
according  to  Luke,  concludes  His  address.  No, 
both  parables  illustrate  the  incompatibility  of  the  Old 
and  the  New,  of  the  life  under  tlie  law  and  that  under 
grace,  with  the  distinction,  however,  that  in  the  for- 
mer the  new  (the  cloth)  is  represented  as  something 
added  with  the  intent  of  mending  the  old  ;  while,  on 
the  other  hand,  in  the  second  the  new  (the  wine)  is 
more  the  principal  thing,  and  comes  into  prominence 
in  its  peculiar  force  and  working. 


90 


THE   GOSPEL  ACCORDING  TO  LUKE. 


Vs.  39.  No  man  also  having  drunk  old  -wine- 

— This  last  sentence  belongs  to  the  communications 
peculiar  to  Luke,  and  there  is,  therefore,  no  ground 
for  the  assumption  that  the  Saviour  uttered  it  on  an 
entirely  different  occasion  (Kuinoel).  It  is  evidently 
the  intention  of  the  Lord  to  intimate  here  that  the 
scandal  talien  by  the  Pharisees  and  the  disciples  of 
John  is  intelligible,  nay,  that  in  a  certain  sense  it 
may  even  be  excusable.  Accustomed  to  their  old 
ideas,  as  to  old  wine,  they  can  feel  as  little  at  home 
in  His  principles  as  any  one,  who  has  drunk  his  old 
wine  with  appetite,  can  at  once  long  for  the  new. 
Was  it  a  wonder  that  they  judged  so  awry  concerning 
His  disciples  ?  At  the  same  time  there  is  implied  an 
indirect  justification  of  the  Baptist  in  this  respect,  that 
the  latter  had  not  dissuaded  his  disciples  from  strict- 
ness in  fasting  and  praying.  If  he  had  done  this, 
standing  as  he  did  in  other  things  entirely  upon  the 
legal  position,  he  would  only  have  set  a  piece  of  new 
cloth  upon  an  old  garment.  He  had  done  (the  Sa- 
viour intimates)  quite  as  well  in  leaving  everything  on 
the  old  footing  as  Jesus  would  have  done  ill  if  He  had 
restrained  the  free  spirit  of  His  teaching  and  of  His 
disciples  witliin  the  narrow  forms  of  Judaism. 

The  old  is  good. — So  does  it  read  literally: 
Xprjo-To's,  while  a  few  Codd.  (B.,  L.)  have  the  com- 
parative, xPV^TOTfpos.  It  is,  of  course,  understood 
that  in  the  reading  accepted  by  us  also,  it  cannot  be 
used  absolutely,  but  of  a  relative  and  subjective  good- 
ness of  the  old  wine  as  respects  the  taste  of  the 
drinker.  The  old  remains  good  only  so  long  as  one 
is  not  accustomed  to  the  new,  which  in  and  of  itself 
is  better. 


DOCTRINAL  AND  ETHICAL. 

1.  The  calling  of  Matthew  does  not  only  enlarge 
the  circle  of  disciples  with  a  new  apostle,  but  per- 
mits us  also  to  contemplate  the  image  of  the  Divine 
Son  of  Man  in  a  light  in  which  Luke  has  not  hitherto 
placed  Him  before  our  eyes,  as  the  Friend  of  publicans 
and  simiers.  Such  a  point  of  view  is  wholly  in  the 
spirit  of  the  third  Gospel,  which  promulgates  to  us  the 
Pauline  doctrine  of  justification  by  free  grace  in  the 
Saviour's  own  words  and  deeds.  But  at  the  same 
time  this  whole  narrative  is  a  gospel  in  miniature; 
and  exhibiting  Jesus,  as  it  does,  sitting  at  table  in 
the  midst  of  pubUcans  and  sinners,  it  offers  one  of 
the  most  beautiful  symbols  of  the  whole  purpose  of 
His  coming. 

2.  Scarcely  does  the  gospel  of  grace  begin  to 
come  in  its  most  lovely  form  into  manifestation,  when 
the  scandal  taken  by  those  who  remain  standing  in 
a  legal  position  comes  also  to  view  in  its  full  strength. 
The  kingdom  of  God  no  sooner  comes  to  the  spirit- 
ually poor,  than  the  rich,  who  are  left  empty,  are  in- 
flamed with  intense  anger.  The  Saviour  suffers  this 
displeasure  to  manifest  itself,  since  the  revelation  of 
it  prepares  the  surest  way  for  its  annihilation. 

3.  He  who  exliibits  Himself  here  as  the  Physician 
of  the  sick,  makes  Himself  known  also  as  the  heaven- 
ly Bridegroom.  Here,  too,  is  a  point  in  which  tlie 
Christology  of  the  fourth  Gospel  concurs  with  that 
of  the  Synoptics.  Comp.  John  iii.  29  with  Matt.  ix. 
15;  xxii.  2.  Througli  this  figurative  speech  beams 
a  cheerfulness  with  which  the  deep  melancholy  of 
the  words  immediately  following  contrasts  the  more 
strikingly.  The  thought  of  death  accompanies  the 
Saviour  even  to  the  social  meal ;  and  in  the  as  yet  weak 
manifestations  of  the  hatred  of  Wis  enemies,  He  sees 


a  presage  of  all  that  is  afterwards  to  come  to  pass. 
The  mysterious  intimations  of  the  fourth  Gospel 
(John  ii.  19  ;  iv.  3*7,  38)  being  excepted,  we  find  here 
the  first,  as  yet  covert  intimations  of  the  bloody 
death  which  is,  before  they  expect,  to  sever  Him 
from  His  disciples.  It  is  noticeable  how  even  in 
this  prophecy  of  His  death  a  regular  climax  from  a 
less  to  a  more  definite,  from  a  figurative  to  a  literal, 
statement  takes  place.  Yet  we  shall  soon  find  occa- 
sion to  come  back  more  particularly  to  this. 

4.  The  Saviour  gives  here  an  important  instruc- 
tion in  reference  to  fasting.  When  the  Romish 
Church  derives  from  it  the  doctrine  that  He  ordained 
fasts  as  an  abiding  usage  after  His  death,  this  comes 
from  the  fact  that  she  overlooks  the  full  force  of  the 
promise,  Matt,  xxviii.  20 ;  for  is  not  the  Bridegroom 
taken  away  in  body  simply  for  this  purpose,  that  He 
may  come  again  in  the  spirit  and  remain  forever? 
Without  doubt,  there  is  also  a  Christian  fasting  (Acts 
xiii.  2 ;  1  Cor.  vii.  5),  and  the  Protestant  polemics 
against  Rome,  which  almost  represent  the  matter  as 
if  the  Saviour  had  forbidden  fasting  and  as  if  this 
abstinence  was  in  no  case  to  be  commended,  are  not 
free  from  gross  one-sidedness.  There  is  a  liberty /or 
fasting  as  well  as  a  liberty  from  fasting,  and  here 
also,  the  apostolic  rule,  Rom.  xiv.  5,  holds  good.  On 
the  other  hand,  however,  we  do  not  venture  from  the 
Lord's  words  to  conclude  definitely  that  the  Christian, 
in  days  of  spiritual  darkness  and  spiritual  conflict, 
when  he  feels  the  presence  of  the  Saviour  little  or 
not  at  all  (Olshausen,  Neander),  is  called  to  fast. 
Jesus  does  not  say  that  in  the  days  when  the;/  are 
not  with  the  bridegroom  they  are  to  fast,  but  "  in 
the  days  when  the  bridegroom  is  not  with  t/iem." 
Those  days,  however,  since  His  glorification,  have 
never  returned.  How  literally,  moreover,  this  proph- 
ecy was  fulfilled  with  the  first  disciples  of  the  Saviour, 
appears  in  John  xvi.  20. 

5.  The  whole  parable  of  the  wine  and  the  bottles 
throws  a  clear  light  upon  the  distinction  between  the 
Old  and  the  New  Covenant.  It  shows  how  clearly  the 
Saviour  was  conscious  of  infusing  into  mankind  a 
wholly  new  life,  with  which  the  old  forms  of  worship 
of  God  were  not  capable  of  being  lastingly  unUed.  So 
powerful  was  the  new  spirit,  that  it  must  needs  destroy 
and  remove  entirely  the  obsolete  form ;  so  peculiar, 
that  every  mixture  with  heterogeneous  elements  could 
only  injure  at  once  the  new  and  the  old.  Therefore 
He  could  with  such  assurance  commit  to  time  that 
concerning  which  He  knew  that  it  would  certainly 
come  to  pass.  He  could  composedly  leave  those  who 
with  good  intentions  held  fast  to  the  old  to  entertain 
awhile  the  opinion  that  their  wine  was  better  than 
any  other.  Afterwards  they  would  of  themselves 
come  to  juster  views. 

6.  The  concluding  words  of  the  parable  in  Luke 
are  at  the  same  time  the  expression  of  one  of  the 
ground-thoughts  which  the  Saviour  in  the  training 
of  His  first  disciples  kept  continually  in  view.  He 
did  not  take  from  them  the  old  wine  at  once,  before 
they  were  in  a  condition  to  relish  the  new.  He  be- 
gan with  giving  milk,  and  not  at  once  the  strong 
meat,  comp.  1  Cor.  iii.  2.  Thus  does  He  stand  be- 
fore us,  on  the  one  hand,  as  infinitely  more  than  Moses 
and  ready  to  break  the  yoke  of  the  law,  on  the  other 
hand,  as  meeker  than  Moses  and  concerned  not  to 
quench  the  smoking  wick.  A  wholesome  doctrine 
does  this  whole  passage  contain,  on  the  one  hand, 
for  those  who  would  weaken  the  quickening  power 
of  the  gospel  by  the  imposition  of  legal  fetters,  and, 
on  the  other  hand,  for  those  who  wish  to  lead  the 


CHAP.  V.  27-39. 


91 


weak  brother  at  once  to  the  highest  position  of  faith 
and  freedom,  without  allowing  the  leaven  time  for 
gradual  development.  On  the  whole,  we  may  per- 
haps say  that  Rom.  xiv.  contains  the  best  practical 
commentary  on  this  word  of  the  Lord.  Never  were 
the  suaviter  in  modo  and  the  fortiter  in  re  more  har- 
moniously united  than  here.  Comp.  the  development 
of  this  doctrine  in  Lange's  Leben  Jesu,  p.  679. 


HOMILETICAIi  A^D  PRACTICAX. 

The  calling  of  Matthew  the  striking  image  of  the 
vocation  to  a  Christian  Hfe:  1.  The  grace  glorified  in 
Matthew,  2.  the  career  appointed  for  Matthew,  3.  the 
sacrifices  required  of  Matthew,  4.  the  compensation 
provided  for  Matthew,  5.  the  blessing  arising  from 
Matthew,  6.  the  throne  of  honor  ascended  by  Mat- 
thew (Matt.  xix.  28). — The  distinction  between  Levi 
and  Matthew  the  image  of  the  distinction  between 
the  old  and  the  new  man.  The  old  man  in  servitude, 
the  new  free,  &c. — Follow  me!  1.  A  command  of 
resurrection  for  the  spiritually  dead  ;  2.  a  word  of  life 
for  the  newly  awakened. — Only  he  who  leaves  all  is 
on  the  way  to  win  the  highest. — The  feast  of  farewell 
to  the  world  the  feast  of  communion  with  the  Lord. 
— Whoever  will  follow  Jesus  must  not  do  it  sighingly. 
— Jesus  sitting  in  the  midst  of  publicans :  1.  There 
is  His  place,  2.  there  shines  His  glory,  3.  there  re- 
sounds His  voice  of  peace. — The  Wherefore  of  the 
natural  man  in  opposition  to  the  words  and  deeds  of 
the  Lord :  1 .  Its  partial  right,  2.  its  actual  wrong. — 
The  distinction  in  principle  between  the  ascetic  dis- 
ciple of  John  and  the  free  disciple  of  Christ. — So 
many  who  are  called  Christ's  disciples  and  yet  essen- 
tially are  still  nothing  but  John's  disciples. — Who- 
ever becomes  only  a  disciple  of  John,  without  passing 
over  into  the  school  of  Christ,  ends  with  subjection 
under  the  Pharisaical  spirit. — Jesus  the  vindicator  of 
His  disciples  who  are  wrongly  attacked  for  His  own 
sake. — The  well  need  not  a  physician,  but  the  sick : 

1.  A  perpetual  rule:  a.  the  well  are  nothing  for  the 
physician,  b.  the  physician  cannot  be  anything  for 
the  well ;  2.  a  powerfully  arousing  voice :  a.  to  the 
well,  that  they  may  become  sick  in  their  own  eyes, 
b.  to  the  sick  that  they  may  become  well. — For  whom 
Christ :  a.  is  not,  for  whom  He  b.  is  certainly  come. 
— The  distinction  between  fasting  and  prayer  on  the 
le^al  and  on  the  evangelical  position. — The  fast 
which  God  chooses.  Is.  Iviii. — The  alternation  of  the 
time  of  mourning  and  the  time  of  feasting  in  the  life 
of  the  disciples  of  the  Lord.  1.  Even  the  time  of 
feasting  is  followed  by  the  time  of  mourning ;  2.  the 
time  of  mourning  is  something  transient ;  3.  the  time 
of  rejoicing  is  abiding. — The  conflict  between  the  old 
and  the  new  in  the  spiritual  sphere:   1.  The  ground, 

2.  the  requirements,  3.  the  end  of  the  conflict. — The 
kingdom  of  God  like  to  a  new  strongly-working  wine. 
— The  endeavor  in  the  spiritual  sphere  to  unite  the 
incompatible:    1.  Often  made,  2.  never  successful, 

3.  in  the  end  ruinous. — The  new  spirit  aroused  by 


Christ  is:  1.  Mighty  enough  to  break  to  pieces  all 
old  forms,  and  also  2.  actually  destined  thereto. — The 
demeanor  of  the  disciple  of  Christ  towards  the  old 
and  the  new :  1.  No  mechanical  adherence  to  the  old, 
2.  no  premature  urging  of  the  new,  but  3.  a  gradual 
transition,  by  which  the  friend  of  the  old  is  made  re- 
ceptive for  the  new. — The  spirit  of  the  Saviour  equally 
far  removed  from  absolute  conservatism  and  from 
radical  liberalism. — New  wine  must  go  into  new  bot- 
tles :  1.  So  was  it  in  the  time  of  the  Saviour,  2.  so 
was  it  again  at  the  time  of  the  Reformation,  3.  so 
does  it  remain  forever. 

Starke  : — God  has  in  the  calling  of  men  His  own 
time  and  way. — J^ova  Bibl.  Tub. : — The  order  of 
conversion :  1.  Jesus  beholds  the  sinner  in  grace,  2. 
He  calls  him  by  His  word,  3.  faith  follows  without 
delay,  4.  and  love  shows  itself  active  and  busy. — The 
church  of  God  here  on  earth  is  a  lazaretto  and  hospi- 
tal.— Bibl.  Wirt. : — The  old  bottles  and  rags  of  pa- 
pistical ordinances  fit  themselves  in  no  way  to  the 
doctrine  of  the  Holy  Gospel,  tlierefore  no  Chris- 
tian's heart  should  cleave  to  the  same. — Quesnel  : — 
We  must  not  teach  the  souls  of  the  unconverted 
everything  good  that  we  know,  but  feed  them  with 
the  truth  according  as  their  necessities  and  the  capa- 
city of  their  spiritual  appetite  demands. — In  religion 
also,  every  age  needs  its  own  food,  1  John  ii.  13, 
14. 

Luther  to  Staupitz  (on  vss.  34,  35): — "I  let 
it  content  me,  that  I  find  in  my  Lord  Jesus  Christ  a 
sweet  Redeemer  and  a  faithful  High-priest ;  Him  will 
I  extol  and  praise  so  long  as  I  live.  But  if  any  one 
will  not  sing  to  Him  and  thank  Him  with  me,  Avhat 
matters  that  to  me  ?  If  it  likes  him,  let  him  howl 
by  himself  alone." 

Hecbner  : — Matthew  won  is  himself  in  turn  to 
win  others.  So  should  we ! — Syncretism  (as  they 
were  of  old  wont  to  call  the  mixture  of  entirely  hete- 
rogeneous doctrines  and  institutes  distinct  in  their 
spirit,  after  the  law  which  existed  in  Crete  of  forget- 
ting all  domestic  strife  when  war  broke  out)  endures 
not  long. — Lisco  : — The  foohshness  of  making  half- 
work  with  Christianity. — Zimmermann  : — How  with 
the  Christian  the  old  must  be  wholly  overcome  by  the 
new :  1.  The  old  unbelief  and  error  by  the  new  faith ; 
2.  the  old  death  by  the  new  life ;  3.  the  old  habit  by 
the  new  hunger  and  thirst. — Arndt  : — All  that  is  old 
must  become  new,  and  then  all  that  is  within  must 
be  expressed  without. — How  Jesus  out  of  a  pubHcan 
makes  an  apostle:  1.  The  history  (vs.  27),  2.  the 
justification  of  this  calling  (vss.  28-32). — The  Sa- 
viour's instructions  concerning  fasting.  —  F.  W. 
Krcmmacher: — Wherefore  came  Christ? 

Hamann  : — Christianity  does  not  aim  at  patching 
up  all  our  understanding,  will,  and  all  our  other 
powers  and  necessities  even  to  the  potsherds  of  our 
treasure,  and  the  main  matter  docs  not  rest  upon  any 
reUgious  theories  and  hypotheses,  else  the  promise 
to  make  all  new  (2  Cor.  v.  17;  Rev.  xxi.  5),  were 
not  then  a  baptism  of  Spirit  and  fire  ^  ^jth  new 
tongues. 


92  THE   GOSPEL  ACCORDING  TO  LUKE. 

c.  THE  SON  OF  MAN,   THE  LORD  OF  THE  SABBATH  (Ch.  "VT.  1-11). 
(Parallels :  Matt.  xli.  1-14  ;  Mark  ii.  23— iii.  6.) 

1  And  it  came  to  pass  on  the  second  sabbath  after  the  first/  that  he  went  through  the 
corn  fields ;   and  his  disciples  plucked  the  ears  of  corn,  and  did  eat,  rubbing  them  in  their 

2  hands.     And  certain  of  the  Pharisees  said  unto  them,^  Why  do  ye  that  which  is  not 

3  lawful  to  do  [om.,  to  do^]  on  the  sabbath  days?  And  Jesus  answering  them  said, 
Have  ye  not  read  so  much  as  this  [lit. :  Not  even  this  have  ye  read  ?],  what  David 
did,  when  himself  was  a  hungered  [he  himself  hungered],  and  they  which  were  with 

4  him;  How*  he  went  into  the  house  of  God,  and  did  take  and  eat  the  shewbread,  and 
gave  also  to  them  that  were  with  him ;  which  it  is  not  lawful  to  eat  but  for  the  priests 

5  alone?     And  he  said  unto  them.  That  the  Son  of  man  is  [a,  V.  0.]  Lord  also  of  the  sab- 

6  bath.  And  it  came  to  pass  also  on  another  sabbath,  that  he  entered  into  the  synagogue 
and  taught :  and  there  was  a  man  [there,  r)v  cKet  av^pwTros]  whose  [lit. :  and  his]  right 

7  hand  was  withered.  And  the  scribes  and  Pharisees  watched  him,  [to  see]  whether  he 
would  heal^  on  the  sabbath  day;  that  they  might  find  an  accusation   [or,  whereof  to 

8  accuse  him*]  against  him.  But  he  knew  their  thoughts,  and  said  to  the  man'  which 
had  the  withered  hand,  Eise  up,  and  stand  forth   in   the   midst.     And  he   arose  and 

9  stood  forth.*  Then  said  Jesus  unto  them,  I  will  ask  [I  ask^]  you  one  thing;  Is  it 
lawful  on  the  sabbath  days  to  do  good,  or  to  do  evil?  to  save  [a]  life,  or  to  destroy  it? 

10  And    looking  round    about    upon  them  all,  he  said  unto  the  man,   Stretch  forth  thy 

11  hand.  And  he  did  so:  and  his  hand  was  restored  whole'"  as  the  other.  And  they 
were  filled  with  madness":  and  communed  [or,  consulted]  one  with  another  what  they 
might  do  to  Jesus. 

>  Vs.  1. — If  our  critical  conscience  allowed  us  to  expunge  entirely  the  puzzling  Sevrepoirpiarta  from  the  text,  we  should 
certainly  have  disburdened  ourselves  in  the  most  convenient  way  of  one  of  the  most  desperate  cruces  inlerpretum.  How- 
ever, although  a  not  inconsiderable  number  of  testimonies  is  for  the  omission,  and,  therefore,  the  possibility  that  we  have 
lierc  before  us  only  an  old  mai-ginal  gloss,  must  be  conceded,  yet  we  cannot  avoid  supposing  that  this  oiTra^  ^eyofitvov  has 
been  expunged  by  some  only  out  of  exegetical  perplexity,  ignoratione  rei,  as  Bengel  expresses  himself.  Respecting  the  pre- 
sumable sense,  see  Exegetical  and  Critical  remarks.  [Ins.,  A.,  C,  D.,  E. ;  om.,  B.,  L.  Cod.  Sin.  has  ev  irepto  o-aP^aTw. 
Meyer  regards  it  as  spurious.  Tischendorf  inserts  it ;  Lachmann  and  Alford  put  it  in  brackets ;  Tregelles  "omits  it.— 
C.  t!.  S.] 

2  Vs.  2. — Sec.:  avroi^.    Critically  too  weakly  supported.    [Cm.,  Sin.] 

^  Vs.  2. — Jiec. :  woielv,  as  interprctamentum  correct,  but  as  reading  suspicious.   [Supported,  however,  by  Sin. — C.  C.  S.] 

*  Vs.  4. — Rec:  ttus  daiiKQ^v.  IIw?  rightly,  as  it  appears,  omitted  by  Tischendorf,  according  to  B.,  D.,  Cantabrig., 
and  some  cursives.  It  is  more  intelligible  how  rrw?  should  have  been  interpolated  from  Matthew,  than  why  it  should 
have  been  omitted,  if  it  had  actually  stood  here  originally. 

°  Vs.  7. — With  Lachmann  and  Tischendorf  we  give  the  preference  to  eepan-euei  over  Oepamvaci.  The  latter  appears 
borrowed  from  Mark  iii.  2.     [Cod.  Sin.  has  9epa7rcuei. — C.  C.  S.] 

(*  Vs.  7. — Eec. :  Karr^yopiav  avrov  with  A.,  R.     D.  has  Kanjyoprjd-ai.     B.,  S.,  R.,  Cod.  Sin. :  Karriyopciv. — C.  C.  S.] 

'  Vs.  8. — 'Av&pl.  Rec. :  audpunrui.  Meyer's  remarks  ad  Inc.  are  entirely  correct.  "  Tcu  avSpi  was  omitted  in  conse- 
quence of  the  following  tcu  (as  in  D.,  Cant.),  and  then  the  hiatus  supplied  by  tu>  avOpmirw  according  to  vs.  6  and  Mark 
iii.  3." 

>*  Vs.  8. — Entirely  without  reason  are  the  last  words :  6  fie  avao-ras  etrTT),  omitted  in  Be  Wette's  translation  of  this 
passage. 

"  Vs.  Q.—Rec. :  eirepcor^crw.  With  Tischendorf,  [Alford,  Tregelles,]  we  prefer  the  present  eirepuTw,  which  is  supported 
by  B.,  L.,  [Sin.,]  157,  and  five  ancient  versions,  and  heightens  the  vividness  of  the  whole  scene.  By  the  same  authorities, 
[including  Sin.,]  the  reading  el,  instead  of  rt,  is  strongly  supported. 

">  Vs.  10. — The  iyiTi?  which  the  Rcc.  subjoins  to  ij  x^'P  "lvtov,  is  doubtless  only  an  interpolation  from  the  similar 
passage  in  Mark.  [But  Tischendorf  and  Lachmann,  and  Alford,  following  them,  omit  the  whole  clause,  uyiris  ws  >j  aAArj, 
in  Mark  iii.  5,  supported  by  A.,  B.,  C,  D.,  [Sin.],  and  3  other  uncials.  It  seems  more  likely  to  have  been  introduced  from 
Matthew,  where  its  genuineness  is  undoubted.    In  Luke  it  is  omitted  by  A.,  B.,  D.,  Sin.,  and  6  other  uncials.— C.  C.  S.] 

f '•  Vs.  11. — "  It  does  not  appear  that  this  word  can  ever  mean,  as  in  the  former  editions,  '  madness,'  rage  of  a  sense- 
less kind.  .  .  .^  The  proper  moaning, 'senselessness,' 'wicked  folly,' must  be  kept  to.  See  Ellicott's  note  on  2  Tim.  iii. 
9."  Alford.  I  give  this  note,  although  I  am  not  persuaded  that  the  not  difficult  transition  from  "  utter  senselessness"  to 
"madness"  has  not  been  made  in  tliis  passage.  It  is  hard  to  sec  how  they  could  have  been  "filled"  with  "senseless- 
ness," "unwisdom,"  as  Wiclif  has  it,  otherwise  than  through  rage.— C.  C.  S.] 


EXEGETICAL  AND  CRITICAL. 

AevTepoTrpcoTci). — Without  here  cnterinf:;  mto  a 
statement  or  cntt\'  ,m  of  all  the  dUFcrent  explanations 
of  this  designation,  \/e  will  here  only  briefly  justify  the 
view  taken  by  ourselves.  So  much  appears  at  once, 
that  this  Sabbath  was  no  ordinary  but  an  extraordi- 
nary one,  and  that  it  must  have  fallen  in  the  month 
Nisan,  since  it  was  not  till  this  month  that  the 
barley  was  lipe.  In  the  second  half  of  this  month  fell 
the  passover.  But  if  the  miracle  of  the  loaves  and 
fishes  took  place  before  the  second  passover  in  tlie 
public  life  of  the  Saviour,  John  vi.  4 ;  and  if  the 


plucking  of  the  ears,  according  to  all  the  Synoptics, 
preceded  the  miracle,  the  second-first  sabbath  must 
have  fallen  between  the  feast  of  Purim,  John  v.  1, 
and  the  passover,  ch.  vi.  4.  Since  now  the  word 
SeuTepoTTpaJToi  of  itself  points  us  to  a  terminus  a  quo, 
it  appears  tluit  the  question  what  terminus  is  here 
meant  cannot  be  answered  more  naturally  than  by 
WiESELER,  Chron.  Si/n.  pp.  226-234,  that  it  was  the 
first  sabbath  after  the  beginning  of  the  second  year 
in  a  cycle  of  seven  years.  We  understand  it,  there- 
fore, of  the  first  sabbath  in  Nisan,  with  which  the 
Jewish  church-year  began,  and  believe  that  in  rela- 
tion to  that  of  the  former  year,  which  was  the  first 
in  the  week  of  years,  it  is  named  the  second.     That 


CHAP.  VI.  1-11. 


93 


such  a  division  of  years  was  known  among  the  Jews 
is  sufficiently  plain  from  Dan.  ix.  24,  only  it  cannot 
be  absolutely  demonstrated  that  they  were  accustom- 
ed also  to  number  the  years  according  to  their  place 
in  the  cycle,  and  the  first  sabbath  in  each  year  ac- 
cording to  the  cyclical  yearly  number.  This,  how- 
ever, is  so  simple  and  natural  that  little  can  be  ob- 
jected against  it.  But  that  here,  according  to  the 
view  of  Scaliger,  which  is  followed  by  Kuinoel  and 
De  Wette,  the  first  sabbath  after  the  second  passover 
is  meant,  can  only  be  assumed  if  with  them  the  feast 
of  the  Jews,  John  v.  1,  is  regarded  as  a  passover. 
Bengel's  view,  that  here  the  sabbath  before  the  new 
moon  in  Nisan,  14  days  before  the  passover,  is  meant, 
is  hi  deed  apparently  supported  by  his  reckoning,  that 
on  this  day  1  Sam.  xx.  18-42  had  been  read,  and  that, 
therefore,  the  Saviour's  answer,  when  He  appealed 
to  1  Sam.  xxi.  6,  stood  in  connection  with  the  peri- 
cope  just  heard.  But  Wieseler  justly  remarks  that 
the  present  division  of  the  Parashas  and  Haphtharas 
is  of  later  origin.  Other  views  are  presented  in  De 
Wette  and  Meyer.  For  the  history  of  the  exegesis, 
comp.  Wolf,  in  ctiris ;  Winer,  art.  Sabbath,  &c. 
Upon  the  grammatical  signification  of  the  word 
SeurfpoirpuTO),  see  HiTZiG,  Ostem  und  Pfingsten,  p. 
19. 

Vs.  1.  He  went  through  the  cornfields.— 
Comp.  Lange,  Matthew,  p.  217.  Apparently  the 
Lord  had  found  the  morning's  spiritual  nourishment 
in  the  word  of  the  Scripture  in  the  synagogue,  but 
of  earthly  bread  His  disciples  have  as  yet  enjoyed 
nothing,  or,  at  least,  so  little  that  they  feel  the  need 
of  instantly  allaying  their  hunger.  A  striking  proof 
of  the  TTTcoxe"""  of  the  Saviour,  2  Cor.  viii.  9. 
They  make  use  of  the  right  which  the  law,  Deuter- 
onomy xxiii.  25,  gave  to  the  needy.  On  the  posi- 
tion of  a  pure  Mosaism  there  was  certainly  no  breach 
of  the  sabbath,  since  certainly  their  act  could  not  be 
called  a  daily  labor;  they  followed  rather  the  precept 
of  the  later  Rabbins,  not  to  fast  on  the  sabbath,  but 
by  enjoyment  of  food  and  drink  to  strengthen  them- 
selves. See  Maimonides,  Schabb.,  ch.  30.  But  the 
Pharisees  who  followed  the  Saviour,  perhaps  for  the 
purpose  of  spying  out  whether  He  would  go  any 
further  than  the  usual  sabbath-day's  journey,  saw 
here,  according  to  their  bigoted  views,  work,  and  so 
a  criminal  breach  of  the  sabbath. 

Vs.  2.  Tivei  Sf  Twr  cpap. — According  to  the  first 
two  Gospels  they  address  themselves  to  the  Lord, 
according  to  Luke  more  directly  to  the  disciples; 
they  may  have  done  both.  It  is  entirely  agreeable 
to  the  spirit  of  the  Pharisees  to  make  Jesus  Himself 
answerable  for  the  conduct  of  His  disciples ;  on  the 
other  hand,  if  there  were  several  present,  some  may 
have  turned  directly  to  the  guilty  ones.  At  all 
events,  the  Saviour  takes  up  the  cause  of  His  own, 
and  the  way  in  which  He  does  it,  at  the  same  time 
gives  us  to  recognize  the  holy  sabbath-rest  of  His 
soul. 

Vs.  3.  What  David  did,  1  Sam.  xxi.  6.— If  we 
read,  Mark  ii.  26,  that  this  took  place  at  the  time  of 
Abiathar  the  high-priest,  this  appears  to  be  a  lapse 
of  the  pen  for  Abimelech.  The  example  was  in  the 
highest  degree  fitted  to  show  how  necessity  knows 
no°law,  and  the  more  strikingly  as  the  Rabbins  them- 
selves said :  "  In  the  sanctuary  there  is  no  sabbath, 
the  slaughtering  expels  the  sabbath."  See  Light- 
foot  on  the  passage. 

Vs.  5.  The  Son  of  Man.— As  the  sabbath  must 
give  way  before  the  temple-service,  so  must  sabbath 
and  temple-service  both  give  way  before  something 


greater  {/xetCaif  in  Matthew),  namely,  the  Son  of  Man. 
If  the  day  of  rest  and  glorifying  God  must  yield  even 
to  the  rational  inhabitant  of  earth,  how  much  more 
might  the  Son  of  Man,  the  Redeemer  and  the  Ideal 
of  mankind,  have  dominion  over  the  sabbath-service ! 
The  true  sabbath-breakers  were  those  who  would 
sacrifice  man  to  save  the  sabbath.  As  to  the  rest, 
vs.  5  appears  in  Luke  very  abrupt  (De  Wette),  but 
this  does  not  warrant  us  with  Cod.  D.  to  place  this 
declaration  of  the  Saviour  after  vs.  10,  and  still  less 
on  this  testimony  alone  to  receive  the  addition :  "  t^ 
avr^  rifiipa  Qeaaafi^vos  riva  ipya^ofxevov  tc5  aa^^irca 
flnfu  aiirw-  &i'6pwKe,  el  fxev  olSas  Ti  TroieT?,  /xaKapios 
el-  ei  5e  ;U7j  olSas,  iiriKaTapaTos  Ka\  Trapa^aTTjs  d  rod 
vo/jiov.''  In  and  of  itself  this  utterance  is  by  no  means 
unworthy  of  the  Lord,  but  it  is  not  probaljle  that  at 
this  tune" any  one  in  the  Jewish  land  would  have  labored 
unpunished,  and,  moreover,  with  a  good  conscience  [on 
the  sabbath],  and  quite  as  little  that  the  Saviour,  by 
such  a  declaration,  exposed  to  various  abuse,  would 
have  needlessly  angered  His  enemies.  If  we  do  not 
choose  to  assume  that  the  narration  was  mvented 
a  Marcio7iita  quodam  (Grotius),  or  that  it  was  sug- 
gested by  the  words  of  Paul,  Rom.  xiv.  22,  23  (Nean- 
der),  yet  at  least  it  may  be  supposed  that  it  was 
inserted  by  some  one  who  fully  agreed  with  the  view 
commended  by  the  apostle  in  the  above  passage. 

Vs.  6.  On  another  sabbath.— In  all  probability 
on  the  one  immediately  following.  Luke,  to  be  sure, 
does  not  expressly  say  this,  but  all  the  Sjmoptics 
connect  this  miracle  immediately  with  the  foregoing, 
which  could  the  more  easily  happen  if  we  assume 
with  Wieseler,  p.  237,  that  the  day  after  the  Seurepo- 
TrpcoTO)  was  agam  a  sabbath,  and  that,  therefore,  not 
seven  but  only  one  day  intervened  between  the  two 
sabbaths.  Then  it  is  also  intelligible  how  Mark  and 
Matthew  do  not  even  definitely  distinguish  the  days, 
and  how  the  Pharisees  so  shortly  after  their  discom- 
fiture come  to  renew  their  attack. 

A  man. — According  to  Jerome  on  Matt.  xii. 
10,  who  takes  his  account  from  the  Hebrew  Gos- 
pel of  Matthew,  quod  a  plerisque  vacatur  Malthmi 
authentkum,  it  was  a  mason,  who  entreated  to  be 
healed  that  he  might  not  have  to  beg.  The  allegor- 
ical manner  in  which  this  father  sets  forth  this  per- 
son as  a  type  of  Judaism,  which  in  the  days  of  Jesus 
had  become  quite  incapable  of  building  the  spiritual 
temple  of  God  in  Israel,  does  not  of  itself  justify  us 
in  doubting  the  truth  of  this  account,  which  may 
actually  proceed  from  a  pure  tradition. 

Vs.  7.  napiTTjpodvTo. — The  snare  was  not  laid 
without  cunning.  The  healing  of  a  sick  man  by  any 
one  who  was  accustomed  to  render  help  to  sufferers, 
might  with  better  title  call  forth  the  charge  of  break- 
ing the  sabbath  than  plucking  ears  during  a  walk,  as 
this  was  at  all  events  no  actual  work.  There  even 
existed  a  controversy  between  the  schools  of  Ihllel 
and  Shammai,  whether  even  the  comforting  of  the 
sick  on  the  sabbath  was  to  be  regarded  as  allowed. 
See  BcnoTTGEN,  Horai  Hebr.  4,  p.  123.  _ 

Vs.  9.  I  ask  you. — One  must  enter  fully  into  the 
spirit  of  the  embittered  enemies  in  order  to  feel  the 
crushing  force  of  the  question.  It  contains  a  search- 
in"-  antithesis  (intelligible,  however,  to  them  alone) 
beUveen  the  beneficent  plan  of  the  Saviour  and  the 
murderous  intent  of  the  assailants.  He  says  in  other 
words:  "Which  really  breaks  the  sabbath,  I,  who 
am  preparing  myself  for  a  work  of  beneficent  healing, 
or  you,  who  in  secret  cherish  a  purpose  of  murder 
against  Me,  the  innocent  one?"  He  will  thus  not 
only  unpress  upon  them  that  not  to  do  good  is  of 


94 


THE  GOSPEL  ACCORDESTG  TO  LUKE. 


itself  to  do  evil,  but  at  the  same  time  show  that  they 
camiot  conceal  themselves  before  Him.  This  whole 
address  of  the  Saviour,  moreover,  united  with  His 
searching  look  (Mark  iii.  5)  is  a  practical  commen- 
tary on  Paul's  word  (Eph.  iv.  26).  The  word  which 
Matthew  (vs.  14)  alone  has  in  addition,  appears  by 
Luke  to  be  more  correctly  used  on  another  occasion. 
See  ch.  xiii.  10 ;  xiv.  '5. 

Vs.  11.  'Afoi'as. — Rage  made  them  mad;  comp. 
2  Tim.  iii.  9  and  the  passage  in  proof  from  the  clas- 
sic literature  in  Meyer. — The  jEohc  optative  form 
expresses  in  a  striking  way  the  uncertainty  and  wa- 
vering of  their  dehberations.  See  Winer,  N.  T. 
Gram.  6th  ed.  p.  275  :  "  What  they  might  perchance 
do  with  Jesus,"  quid  forte  faciendum  viderefur  (bal- 
ancing the  different  possibilities  in  a  wavering  frame 
of  mind). 


DOCTRINAL  AND  ETHICAIi. 

1.  The  first  sabbath  miracles  which  we  here  see 
the  Lord  perform,  spontaneously  suggest  the  question 
in  what  relation  He  placed  Himself  to  the  Law  and 
the  Old  Covenant.  On  one  hand  it  must  be  acknow- 
ledged that  He  actually  held  Himself  bound  to  the 
law  of  Moses,  and  from  His  first  visit  to  the  temple 
even  to  His  last  passover,  showed  that  in  this  respect 
also  He  wished  to  fulfil  all  righteousness.  The 
words  of  the  Sermon  on  the  Mount,  Matt.  v.  17,  re- 
mained His  principle  of  fife,  so  that  He  could  com- 
posedly leave  it  to  time  for  the  new  spirit  awakened 
by  Himself  to  destroy  also  the  old  form.  But  as 
Uttle  as  He  freed  Himself  or  His  own  from  obedience 
to  the  commandments  of  God,  just  as  little  could  He 
endure  to  have  this  weakened  by  human  ordinances. 
And  this  was  actually  done  when  the  Pharisees  and 
others  explained  and  enjoined  the  commandment  of 
the  sabbath  in  such  a  way,  that  it  must  often  appear 
as  if  man  had  been  made  for  the  sabbath.  The  thir- 
ty-nine different  activities  which  they  regarded  as 
forbidden  on  the  sabbath,  were  an  invention  of  trivial 
narrowness,  not  commanded  by  the  letter  of  the  law, 
and  in  manifold  ways  at  variance  with  its  spirit. 
The  Saviour  maintains  the  spirit  of  the  law  precisely 
when  He  hicurs  in  their  eyes  the  guilt  of  a  formal 
breach  of  the  sabbath. 

2.  As  the  Lord  of  the  sabbath  He  shows,  on  the 
one  hand,  the  obligation,  and,  on  the  other  hand,  the 
freedom,  of  His  disciples  in  reference  to  the  sacred 
day  of  rest.  The  Lord,  In  visibly  distinguishing  the 
sabbath  from  other  days,  and  on  this  day  visiting  the 
synagogue,  gives  us  plainly  to  see  that  His  disciple 
is  also  euduringly  under  obligation  to  hallow  to  God  a 
weekly  day  of  rest.  But,  on  the  other  hand.  He 
also  passes  through  the  corn,  performs  labors  of  love, 
and  powerfully  vindicates  the  maxim :  "  Necessity 
knows  no  law."  A  mechanical  Judaistical  celebra- 
tion of  Sunday  is,  therefore,  by  His  example  as  little 
favored  as  a  reckless  contempt  of  Sunday.  The 
Christian  also,  the  one  anointed  by  the  Holy  Spirit, 
is  a  lord  of  the  sabbath,  and  where  the  spirit  of  the 
Lord  is  there  is  liberty,  but  also  order,  obedience, 
glory  given  to  God,  and  fear  of  offending  a  weak 
brother. 

3.  When  the  Lord,  appealing  to  Scripture,  asks : 
"  Have  ye  never  read  ?  "  this  is  not  only  an  accom- 
modation to  the  prejudices  of  tlie  Jews,  but  also  an 
expression  of  His  principle  to  remain  in  all  things 
faithful  to  the  standard  here  established.  David's 
sou  mirrors  Himself  in  the  history  of  His  illustrious 


ancestor.  While  He  with  compassionate  care  vindi- 
cates the  interests  of  His  own,  He  shows  here  at  the 
same  time  the  most  exalted  self  consciousness.  He 
feels  that  in  Him  yet  more  titan  in  the  temple  the 
Father's  glory  dwells.  And  if  He  does  not  at  once 
give  it  to  be  understood  that  He  will  make  use  of  this 
His  exalted  dignity  and  abrogate  the  law  of  the  sab- 
bath and  the  temple-service.  He  actually  did  at  least 
here  what  He  says  in  the  fourth  Gospel,  John  v.  17 : 
"  My  Father  worketh  hitherto,  and  I  work." 

4.  In  the  Saviour's  sabbath  miracles  also  His 
exalted  character  reveals  itself.  When  once  a 
prophet  was  despised  by  Jeroboam,  the  hand  of  the 
presumptuous  king  was  dried  up  (1  Kings  xiii.  4). 
Jesus  heals  a  withered  hand,  and  is  far  from  punish- 
ing the  hands  recklessly  lifting  themselves  against 
Him.  His  miracles  are  no  punishments  but  benefits, 
and  even  though  the  enemies  of  God's  kingdom  think 
to  destroy  life,  the  King's  delight  is  to  preserve  it. 


HOMILETICAL  AND  PRACTICAL. 

General  point  of  view  for  both  narratives :  the 
Son  of  Man,  the  Lord  of  the  sabbath,  who  as  such 
1.  rules  in  unrestricted  might,  2.  serves  in  love. 

Special  : — Vs.  1.  The  celebration  of  the  sabbath 
in  the  bosom  of  nature. — Enjoyment  of  nature  on 
the  sabbath :  1.  Tasted,  2.  embittered,  3.  vindicated. 
— The  Divine  harmony  of  the  sabbath  disturbed  by 
the  discord  of  sin. — ^The  hostile  looks  which  beset 
even  the  most  innocent  movements  of  the  disciples 
of  the  Lord. — The  Scripture,  authority  in  every  point 
of  religious  controversy. — David,  a  prophetic  type 
of  evangelical  freedom,  in  the  midst  of  legal  servi- 
tude.— The  Scripture,  no  shew-bread  in  the  sanctuary, 
for  the  priests  alone. — Our  Lord,  His  position  towards 
a  twofold  view  of  th^  sabbath,  that  of  freedom  and 
that  of  servitude. — The  dry  morsel,  with  quietness, 
is  better  than,  &c.  (Prov.  xvii.  1.) — The  Son  of  Man, 
the  true  Son  of  David,  the  true  Lord  of  David. — How 
the  sabbath  may  be  disturbed  even  without  working. 
— Vs.  6  seq.  No  corruption  in  the  Israelitish  wor- 
ship keeps  Jesus  back  from  visiting  the  synagogue. 
— The  hostility  of  the  Pharisees  augmented  by  every 
discomfiture. — The  afiiicted  one  in  the  house  of  the 
Lord :  1.  What  he  seeks,  2.  how  much  more  he  finds. 
— Healing  of  the  sick  man,  furthered :  1.  By  the  malice 
of  enemies,  2.  by  the  compassicm  of  the  Lord,  3.  by 
his  own  faith. — Evil  thoughts  in  the  house  of  the 
Lord:  1.  Entertained,  2.  penetrated,  3.  frustrated. — 
Jesus  overcoming  His  enemies  by  1.  the  questioning 
of  righteousness,  2.  the  powerful  word  of  love. — It  is 
permitted  to  do  good  on  the  sabbath. — Holy  anger 
and  compassionate  love  united  in  one  look  of  the 
Lord. — The  greater  Jesus'  love  the  deeper  the  hate 
of  His  enemies. — The  madness  of  enmity:  1.  It 
thinks  that  it  can  destroy  Jesus ;  2.  it  does  not  once 
see  how  deeply  it  condemns  itself — No  faith  is  de- 
manded that  "is  not  also  crowned. — The  synagogue 
the  theatre  of  the  glory  of  our  Lord :  1.  His  impar- 
tial judgment,  2.  His  heavenly  knowledge  of  hearts, 
3.  His  compassionate  sympathy,  4.  His  delivering 
might,  5.  His  forbearing  long-suffering. 

Both  together: — Two  sabbath-works  in  the  life 
of  the  Lord ;  difference  and  agreement  between  these 
two:  1.  Difference  of  acts  but  oneness  of  end;  2. 
difference  of  enjoyment  but  oneness  of  consecration ; 
3.  difference  of  strife  but  oneness  of  triumph. — The 
Christian  sabbath  celebration:  a.  Negatively:  1.  no 
absolute  equalizing  of  all  days,  2.  no  slothful  inactiv- 


CHAP.  VI.  12-16. 


95 


ity ;  b.  positively:  1.  glorifying  of  God  in  the  house 
of  prayer  and  in  the  temple  of  Creation,  2.  labor  of 
love  for  others. — The  sabbath-rest  of  the  Saviour 
like  that  of  the  Father :  a.  An  active,  6.  a  holy,  c.  a 
blessed  sabbath-rest. — The  Lord  of  the  sabbath  and 
the  slaves  of  the  law. — The  sabbath  a  day  on  which 
the  Saviour :  1.  Refreshes  His  friends,  2.  vanquishes 
His  foes,  3.  helps  His  afflicted  ones,  and  by  all  this  4, 
advances  the  coming  of  the  kingdom  of  God. 

Starke  : — Love  and  need  know  no  law. — Majus  : 
— It  is  a  shame  to  those  who  will  be  masters  of  the 
Scripture  when  they  do  not  know  what  is  written  in 
the  law. — QuESNEL : — The  use  of  holy  things,  when 
it  takes  place  through  love,  can  never  desecrate 
them,  because  God's  love  sanctifies  all  things. — Nova 
Bibl.  Tub. : — Those  must  be  of  evil  disposition  to 
whom  even  benefits  can  be  an  occasion  of  persecu- 
tion, and  even  good  an  inducement  to  evil. — Can- 
stein  : — The  soUcitousness  of  Christ's  enemies  to 
hmder  His  kingdom  shames  the  sluggishness  of  the 


children  of  God. — Osiander  : — The  papistical  corner- 
miracles  (Winkel-wunder)  are  mere  cheatery ;  Jesus 
did  His  miracles  pubHcly  before  the  world. — We  are 
not  to  mind  the  blasphemy  of  the  godless  when  we 
do  what  our  vocation  brings  with  it. — When  the  truth 
shines  brightest  hardened  ones  nevertheless  are  there- 
by not  amended,  but  only  made  worse  and  more  ven- 
omous, 2  Tim.  iii.  13. — With  despisers  of  the  truth, 
even  miracles  will  accomphsh  nothing. 

Heubner  : — The  excessively  anxious  care  of  the 
Jews  in  the  old  temple  for  the  sabbath  is  a  reproof 
to  Christians. — Zeal  for  religion  without  love  is  an 
abomination. — Akndt  : — Jesus  the  Friend  of  the 
church,  since  He  1.  uses  the  means  of  the  church,  2. 
furthers  the  ends  of  the  church. 

Calvin  : — "  Monemur  etiam,  cavendum  esse,  ne 
ccerimoniis  tribuendo  plus  qiiam  par  est,  quae  longe 
pluris  sunt  coram  Deo,  et  quce  prcecipua  legis 
Christus  alibi  vocat  (Matt,  xxiii.  23),  effluere  sina- 
mus." 


d.  THE  SON  OF  MAN,  THE  LAWGIVER  IN  THE  KINGDOM  OP  GOD. 
Chapter  VI.  12-49. 

a.  The  Choice  of  Apostles  (Vs.  12-16). 
(Pai-allels:   Matt.  x.  2-4;   Mark  iii.  13-19.) 

12  And  it  came  to  pass  in  those  days,  tliat  he  went  out  into  a  [the]  mountain  to  pray, 

13  and  continued  all  night  in  prayer  to  God.     And  when  it  was  day,  he  called  unto  him 
his  disciples :  and  of  them  he  chose  twelve,  whom  also  he  named  apostles  [that  is,  mis- 

14  sionaries]  ;  Simon,  (whom  he  also  named  Peter,)  and  Andrew  his  brother,  James  and 

15  John,  [and^]  Philip  and  Bartholomew,  [and,  V.  0.]   Matthew  and  Thomas,  James  the 

16  son  of  Alpheus,  and  Simon  called  Zelotes  [i.  e.,  the  zealot],  And  Judas  the  brother  [the 
son,  Y.  0.^]  of  James,  and  Judas  Iscariot,  which  also^  was  the  traitor  [became  traitor]. 

1  Vs.  14. — For  the  insertion  of  xaC — KaC  before  the  names  James  and  Philip  also,  among  others,  we  have  B.,  D.,  L., 
[Sin.].  In  the  same  way  it  appears  that  this  particle  must  be  read  before  all  the  following  names,  vss.  15,  16.  Luke, 
therefore,  does  not  give  the  names  of  the  apostles  in  pairs,  but  singulalim,  [Before  Iok.,  vs.  15,  om.  koi  A.,  B.,  D.'-*,  11 
other  uncials,  ins.  Kai  D.',  Sin.,  L.  Considering  that  xai  is  so  strongly  supported  before  all  the  other  names,  it  is  evident 
that  if  it  is  to  be  omitted  here,  it  is  a  mere  taking  of  breath  on  the  part  of  the  evangelist,  and  docs  not  introduce  a  pair. — 
C.  C.  S.] 

[2  Vs.  16. — "Usually,  and  I  believe  rightly,  rendered  Jude  the  brother  of  James,  see  Jude,  vs.  I,  and  note."  Alford. 
Winer  supports  the  same  opinion  as  Alford,  Meyer  the  same  as  Van  Oosterzee.  It  appears  to  me  that  the  former  is  pref- 
erable.—C.  C.  S.] 

''  Vs.  16. — Kal  here  has  not  suflioient  manuscript  testimony  (.tee  Tischondorf ).  At  least  it  gives  room  for  the  conjec- 
ture that  it  is  taken  from  the  parallels  in  Matthew  and  Mark.    [Om.  B.,  L.,  Sin.— C.  C.  S.] 

hear  in  the  heartfelt  supplication  of  the  Lord  for  all 
those  given  Him  by  the  Father.     (Jolm  xvii.  6-9.) 

Vs.  13.  His  disciples. — According  to  the  defi- 
nite account  of  Luke,  we  are  to  conceive  the  matter 
thus,  that  the  Saviour  caused  a  great  number  of  the 
disciples  to  come  to  Him,  and  now  out  of  this  num- 
ber called  the  twelve  apostles.  We  have,  therefore, 
to  distinguish  clearly  this  choice  of  apostles,  on  the 
one  hand,  from  the  later  mission  of  the  apostlee  indi- 
cated by  Matt.  x.  in  giving  their  names  (vss.  1,  5), 
on  the  other  hand,  from  the  earlier  relation  in  which 
at  least  some  of  these  men  had  already  stood  to  Jesus. 
First  had  they  become  friends,  then  disciples  of  the 
Lord  in  a  wider  sense,  afterwards  are  they  called  as 
apostles  to  leave  all  (Luke  v.  10,  11,  27,  28),  but 
now  united  in  a  distinctly  formed  circle  of  apostles. 
And  even  withm  this  there  are  still  grades  in  respect 
of  their  intimate  communion  with  Christ.  Even  as 
apostles  He  calls  them  at  first  servants  (Matt.  x.  24), 
afterwards  friends  and  children  (John  xiii,  33 ;  xv. 
15),  finally  even  brethren  (John  xx.  17). 


EXEGETICAL  AND   CE.ITICAL. 

Vs.  12.  In  those  days. — From  the  comparison 
with  Matthew  and  Mark  it  appears  that  the  choice 
of  apostles  took  place  at  a  time  in  which  the  fame 
of  the  Saviour  had  mightily  increased  in  Galilee. 
The  healing  of  the  man  with  the  withered  hand  was 
followed  by  a  number  of  miracles  (Matt.  xii.  15-21 ; 
Mark  iii,  17  seq.).  Even  from  Tyre  and  Sidon  do  the 
throngs  stream  together.  The  voice  of  the  supplica- 
ting sick  unites  itself  with  the  cry  of  the  demons. 
With  difficulty  does  He  escape  the  throng,  withdraws 
Himself  to  the  solitary  mountain,  and  finds  in  com- 
munion with  the  Father  the  rest  which  earth  gives 
Him  not. 

In  prayer  to  God. — It  is  of  the  greatest  mo- 
ment that  the  choice  of  the  apostles  is  jjreceded  by  a 
night  of  prayer,  and  that  it  may  thus  be  denominated 
the  fruit  of  the  most  immediate  communion  of  the 
Sou  with  the  Father.     An  echo  of  this  prayer  we 


96 


THE   GOSPEL  ACCORDING  TO  LUKE. 


Whom  also  He  named  apostles. — The  complete 
college  of  the  twelve  did  not,  therefore,  first  arise 
after  Jesus'  ascension  by  gradual  selection  from  a  wider 
circle  of  His  adherents  (Schleiermacher,  Weisse),  but 
it  was  founded  by  Jesus  Hhnself.  Only  on  this  sup- 
position do  we  understand  the  character  of  the  Ser- 
mon on  the  Mount  as  a  dedicatory  discourse,  as  well 
as  the  connection  between  this  act  of  the  Saviour  and 
the  previous  sohtary  prayer.  Although  John  does 
not  mention  the  formal  choice  of  apostles,  yet  it  ap- 
pears from  John  vi.  10 ;  xv.  16,  that  he  by  no  means 
contradicts  it.  It  is  true  that  the  name  apostle  in 
other  places  in  the  New  Testament  is  not  exclusively 
given  to  the  twelve  {see  Gal.  i.  19;  Acts  xiv.  14; 
Hebr.  iii.  1).  But  the  Saviour  Himself  never,  so  far 
as  we  know,  used  this  name  otherwise  than  as  the 
desig-nation  of  the  twelve  to  whom  He  entrusted  the 
apostolic  function. 

The  apostohc  catalogue  of  Luke  agrees  almost 
entirely  with  that  of  Matthew;  see  Lange  ad  loc, 
who  also  communicates  particularly  what  is  most 
worth  knowing  respecting  the  names  of  each  one. 
We  wish  chiefly  to  suggest  the  heavenly  wisdom  of 
the  Saviour  in  the  manner  in  which  they  have  been 
paired.  Although  Luke  does  not  give  the  names  in 
pairs  but  individually  (see  vs.  14),  yet  from  the  com- 
parison with  other  specifications  of  the  names  it  is 
easy  to  see  how  the  pairs  must  have  been  arranged. 

a.  Peter  and  Andrew.  In  all  catalogues  of 
the  apostles  Peter  stands  at  the  head.  The  man  full 
of  fire  and  energy,  the  son  of  Jonah  (a  dove),  who  is 
to  become  a  rock  of  the  doves,  the  mouth  of  the 
apostolic  circle,  as  John  constitutes  its  heart ;  of  fiery 
spirit,  as  the  latter  of  deep  sensibiUty ;  ever  ready 
for  combat,  as  the  latter  is  patient  in  enduring — and 
by  his  side  Andrew,  his  brother,  whose  personality  is 
less  prominent,  but  who  brought  his  brother  to  Jesus 
(John  i.  42),  and  afterwards  appears  a  single  time  as 
the  fourth  intimate  companion  of  the  Saviour  along 
with  tlie  three  specially  chosen  ones,  Mark  xiii.  3. 

b.  John  and  James,  his  brother,  sous  of  Zebe- 
dee  and  own  cousins  of  the  Lord,  the  first  prophet 
and  the  first  martyr  among  the  twelve.  The  question 
why  they  received  the  name  Boanerges  appears  to 
have  been  best  answered  by  Theophylact,  who  says 
this  name  designated  them,  ws  ncyaXoKvpvKai  kuI 
OeoXoytKardrovs.  Against  the  view  that  this  name 
was  meant  to  be  a  censure  of  their  fiery  zeal  (Luke 
is.  51  seq.),  maintained  by  GurUtt,  see  Lange  in  the 
Studien  und  Kritiken,  1839,  i.  Comp.  Leben  Jesu^ 
ii.  p.  696. 

c.  Philip  and  Nathanael,  the  son  of  Tholmai 
(Bartholom;cus),  two  friends  (John  i.  45  seq.)^  the 
one  of  Bethsaida,  the  other  of  Cana  in  Galilee.  Na- 
thanael is  known  for  his  uprightness  (John  i.  47), 
Philip  for  his  frankness,  through  which  he  ventured 
to  open  every  difficulty  to  the  Lord  (John  vi.  7  ;  xii. 
22  ;  xiv.  9).  Two  men  involved  in  similar  prejudices, 
but  also  animated  by  hke  love  to  the  truth,  belonged 
in  the  apostolic  circle  together. 

d.  Matthew  and  Thomas.  In  this  fourth  pair 
the  name  Matthew  in  Luke  and  Mark  stands  first, 
but  he  himself  gives  himself  a  second  place,  per- 
haps in  the  same  feeling  of  humility  in  which  he  has 
added  to  his  name  the  j)hrase  6  TfK'ivq^.  Both  are 
apparently  of  (Jalilee.  If  Thomas  was  of  a  heavy, 
melancholy  temper,  on  the  other  hand  Matthew,  as 
we  know  from  the  narrative  of  his  calling  (Luke  v. 
27,  28),  was  distinguished  by  the  ca])ability  of  easily 
surmounting  great  difficulties;  and  while  the  one, 
moreover,  was  disposed  to  solitary  thought,  the  other 


appears  from  his  former  calling  to  have  gained  a  cer- 
tain facihty  in  intercourse  with  men.  Thus  does  one 
supplement  the  other. 

e.  James,  the  son  of  Alphseus  or  Cleophas,  and 
Lebbseus,  surnamed  Thadd^us.  The  former  cer- 
taiuly  is  not  one  and  the  same  with  James,  the 
brother  of  the  Lord  (John  vii.  5).  The  other,  agreea- 
bly to  his  two  names,  3^  ,  cor,  1t^ ,  mamma,  a  cour- 
ageous, spirited  man.  It  is  unnecessary  to  understand 
here  two  different  persons,  and  far  less  can  we  believe 
(Von  Ammon)  that  some  apostles,  because  they  did 
not  come  up  to  the  Saviour's  expectations,  were  even 
in  His  life  replaced  by  others.  No,  Lebbaeus  and 
ThaddiEus.are  one  person ;  however,  the  question  re- 
mains :  what  was  the  proper  name  of  the  man  who 
possessed  this  double  surname  ?  Here  Luke  (vs.  16) 
shows  us  the  way  with  his  :  koX  'lov^av  'laKw^ov,  only 
we  must  not  understand  by  this  the  brother  but  the 
son  *  of  an  otherwise  unknown  James.  From  John 
xiv.  22  we  know  that  besides  Judas  Iscariot  there 
was  yet  another  Judas  among  the  twelve.  This  sim- 
ilarity of  name  may  have  been  the  cause  why  he  was 
not  commonly  called  Judas,  but  by  one  of  his  sur- 
names, as  indeed  Jerome  with  reason  called  him  the 
Three-named. 

/.  Judas  Iscariot  and  Simon  Zelotes,  or  Ca- 
nanites.  These  two  names,  the  one  Greek  and  the 
other  Hebrew,  signify  "  The  Zealot."  The  germ  of 
zealotism,  which  first  developed  itself  in  the  last  Jew- 
ish war,  already  existed  in  the  days  of  the  Saviour ; 
perhaps  Simon  had  already  appealed  to  the  law  of 
the  Zealots  and  belonged  to  the  followers  of  Judas 
Gaulonites,  before  he  became  an  apostle.  Apparent- 
ly the  Lord  placed  the  high-spirited,  vigorous  man 
beside  the  dark  form  of  Judas  Iscariot,  on  account 
of  the  moral  preponderance  which  Simon  might  exer- 
cise upon  his  character,  but  also  because  Judas  could 
most  easily  unite  himself  with  a  brother  who  had  al- 
ready previously  striven  for  a  political  and  outwardly 
theocratical  end.  It  is  noticeable,  moreover,  that  Judas 
Iscariot,  in  Luke,  is  not  coupled  with  Simon  Zelotes, 
but  with  Judas,  the  son  of  James.  We  need  not, 
however,  conclude  from  this  alone  that  tradition,  in 
respect  to  the  pairing  of  the  ajjostles,  had  already 
become  uncertain.  We  incline  the  rather  to  suppose 
that  the  Saviour,  who  quite  early  penetrated  the  char- 
acter of  Judas,  did  not  always  associate  the  same  com- 
panion with  him.  By  change,  the  danger  of  being  in- 
fected by  Judas  was  averted,  and  from  diiferent  sides 
an  influence  was  exerted  for  the  ermobling  of  his 
character.  The  vigorous,  hearty  Lebbffius  might  for 
his  part  have  been  as  well  fitted  for  that  as  the  cour- 
ageous zealot. 

As  to  the  choice  of  the  apostles  in  general,  comp. 
an  admirable  dissertation  by  Lange  in  his  miscel- 
laneous writings,  part  iv.  p.  158,  and  the  authors 
cited  by  Hase,  Life  of  Jesus. '  Some  names  of  apos- 
tles which  are  mentioned  in  the  Gemara,  namely, 
Nazar,  Nabi,  Bohi,  are  of  later  and  fabulous  origin, 
and  can,  therefore,  by  no  means  be  turned  as  weapons 
against  the  evangelical  tradition.  Respecting  the  con- 
jectural fate  and  deeds  of  these  twelve,  which  were 
very  early  embellished  by  tradition,  see  Winer  in  voce. 

DOCTEINAIi  AND  ETHICAL. 

1.  The  calling  and  training  of  His  apostles  was 
one  of  the  most  momentous  parts  of  the  work  which 
the  Father  had  committed  to  the  Son.     With  a  httle 

*  [See  Notes  on  the  text.— C.  C.  S.] 


CHAP.  VI.  12-16. 


97 


reflection,  we  can  by  no  means  be  surprised  that  the 
Saviour  (John  xvii.  4-6)  defines  the  declaration:  rb 
epjov  4re\eioo(Ta,  K.T.A.,  more  precisely  by  adding 
almost  immediately  afterwards :  ((pavepcead  aov  to 
ui/oj-ia  ToTs  audpii-rrots,  ou^  SiSaiKas  jUoi,  K.r.\.  The 
epyof  of  His  public  life  was,  as  it  were,  concentrated 
in  the  training  and  guidance  of  His  elect  witnesses. 
He  Himself  could  indeed  only  lay  the  first  foundations 
of  the  extended  temple  of  God,  and  therefore  He  was 
obliged  to  look  around  for  skilful  workmen  who 
should  carry  the  temple  up.  Therefore,  even  during 
His  life,  He  gathered  a  little  company  whose  spiritual 
head  He  was,  first  visibly,  afterwards  invisibly. 
Therefore  does  He  begin  immediately  after  His  bap- 
tism, to  prepare  for  the  vocation  of  the  twelve.  To 
their  training  the  greatest  part  of  His  time  and  ener- 
gies is  devoted,  and  even  when  He  acts  upon  the 
people,  He  has  regard  at  the  same  time  to  their  pecu- 
liar needs.  His  death  even  has  to  contribute  to  their 
education,  since  by  it  their  earthly  expectations  are 
at  the  same  time  slain ;  and  even  after  His  resurrec- 
tion He  continues  for  yet  forty  days  to  labor  per- 
sonally in  their  training,  until  finally  they  are  fully 
capable  and  prepared  to  receive  the  promised  Holy 
Spirit.  We  have  accordingly  here  approached  the 
proper  centre  of  His  public  life. 

2.  The  choice  of  apostles  is  one  of  the  most  bril- 
liant proofs  of  the  adorable  wisdom  of  the  Saviour. 
1.  He  chooses  simple-mmded,  yet  already  measurably 
prepared,  men.  To  some  has  the  Baptist's  instruc- 
tion, to  others  the  toilsome  fisherman-life,  or  the 
active  publican's  office,  been  a  more  suitable  school 
of  preparation  than  a  scientific  preparation  by  Hillel 
or  Shammai.  2.  Few^  yet  very  diverse^  men.  He 
works  intensively  before  He  begins  to  labor  exten- 
sively on  the  kingdom  of  God  that  is  to  be  founded. 
He  will  rather  perfect  some  than  only  partially  train 
many.  Accordingly  He  trains  them  with  and  also 
by  means  of  one  another,  and  shows  how  fully  His 
gospel  accommodates  itself  to  every  point  of  human 
development,  and  how  it  is  perfectly  calculated  for 
every  one's  individual  necessities.  3.  Some  promi- 
nent to  go  with  several  less  noticeable  men  whom  He 
gathers  together  into  a  little  company.  So  far  as 
we  can  see,  the  beautiful  figurative  language  used  in 
1  Cor.  xii.  14-2*7  is  also  completely  applicable  to  the 
organism  of  the  apostolic  circle.  Had  all  been  as 
distinguished  as  a  Peter,  a  John,  and  as  afterwards  a 
Paul,  the  unity  would  have  suffered  by  the  diversity, 
and  the  one  light  would  have  been  broken  into  alto- 
gether too  many  colors. 

3.  With  this  wisdom  the  preeminence  which  He 
gives  to  three  of  His  apostles  above  the  others  is  not 
in  conflict.  Unquestionably  the  preeminence  is  un- 
deniable (Mark  v.  37  ;  ix.  2 ;  Matt.  xxvi.  37),  but  it 
was  at  the  same  time  relative,  natural,  beneficent. 
Relative,  for  it  by  no  means  excluded  sharp  rebuke 
of  personal  failings  and  close  observation  of  the  ne- 
cessities of  each  single  one  (Matt.  xvi.  23 ;  Luke  ix. 
54,  55).  Not  Peter  and  the  sons  of  Zebedee,  but 
Andrew  and  Philip,  make  the  Lord  acquainted  with 
the  request  of  the  Greeks  (John  xii.  22).  The  for- 
mer we  find  sitting  with  the  three  on  the  Mount  of 
Olives  (Mark  xiii.  3),  with  the  latter  the  Lord  coun- 
sels as  to  how  He  shall  feed  the  people  (John  vi.  5). 
Natural,  on  account  of  their  individuality  and  the 
need  of  the  Son  of  Man  for  personal  intimacy.  A 
Christ  who,  among  twelve  intimate  associates,  had 
not  one  bosom-friend,  we  should  scarcely  understand 
or  be  able  to  love.  Beneficent,  for  the  training  as 
well  of  the  elect  three  for  their  special  work  as  of  the 

7 


other  nine,  who  must  thus  have  learned  to  see  that  as 
well  the  Saviour's  vocation  as  the  preeminence  ac- 
corded by  Him  was  only  free  grace. 

4.  Quite  as  little  difficulty  does  the  primacy  of 
Peter  offer,  which  we,  understanding  it  in  a  sound 
sense,  do  not  need  to  deny.  Only  one-sided  ultra- 
Protestantism  can  assert  that  the  Lord  did  not  con- 
cede to  Peter  the  slightest  preeminence.  Certainly 
it  is  not  accidental  that  his  name  in  all  the  apostolic 
catalogues  is  the  first ;  and  that  the  word  of  the  Sa- 
viour (Matt.  xvi.  18)  refers  not  alone  to  the  confes- 
sion but  also  to  the  person  of  Peter,  is  scarcely  to  be 
denied.  Yet  over  against  this,  observe:  1.  That  the 
Lord  also  most  sharply  i:ebukes  or  humbles  the  high- 
placed  apostle ;  2.  that  his  prerogatives  are  communi- 
cated to  all  the  apostles,  see  Matt,  xviii.  18  ;  John  xx. 
22  ;  3.  that  the  other  apostles  and  first  churches  con- 
ceded to  him  no  primacy  in  the  Roman  Catholic  sense 
(Acts  xi.  12;  ch.  xv. ;  Gal.  ii.  1 1 ) ;  4.  that  he  did  not 
claim  it  for  hunself  (1  Peter  v.  1-4) ;  5.  that  even  the 
most  ancient  church  fathers  do  not  acknowledge  it  in 
respect  to  him.  See  J.  Ellendorf,  The  Primacy  of 
the  Roman  Popes. 

0.  As  respects,  finally,  the  choice  of  Judas,  we 
are  to  avoid,  on  the  one  hand,  the  Docetic  conception 
that  Christ  had  at  His  very  first  meeting  with  him 
seen  through  the  future  traitor,  and  chosen  him  en- 
tirely ad  hoc  ;  on  the  other  hand,  the  Ebiouitic  one, 
that  He  erred  like  a  common  man,  and  found  a  devil 
where  He  had  expected  an  angel.  According  to  the 
first,  we  must  pity  Judas  as  the  victim  of  an  unavoida- 
ble destiny,  while  the  other  view  presents  not  indeed 
the  love,  yet  so  much  the  more  the  wisdom,  of  the 
Saviour  in  an  unfavorable  light.  The  only  correct 
view  is  this,  to  see  in  the  choice  of  Judas,  the  high- 
est stake  of  adventurous  love,  which  finds  in  him  the 
germ  for  much  that  is  excellent,  and  does  all  that  is 
possible  to  win  him  wholly,  but  soon  discovers  that 
the  evil  is  much  stronger  than  the  good,  John  vi.  69, 
and  now  expressly  warns  him.  Matt.  vi.  19-21 ; 
Mark  vii.  21-23  ;  Luke  xii.  16-20 ;  repeatedly  leaves 
him  free  to  go,  John  vi.  67 ;  xiii.  27  ;  with  long  suf- 
fering endures  him,  John  xiii.  11 ;  finally,  with 
majesty  removes  him,  but  now  henceforth  can  look 
back  even  upon  the  son  of  perdition  with  tranquillity, 
because  He  has  not  on  his  account  the  least  thing 
with  which  to  reproach  Himself,  John  xvii.  12.  Liv- 
ing and  dying,  therefore,  even  Judas  preserves  the 
rank  of  a  witness  of  the  Lord,  so  that  the  scoff  of  un- 
belief upon  this  point,  from  Celsus  on  (see  Origen 
Contr.  Celsum,  ii.  p.  11)  even  to  Strauss  and  later 
than  he,  rebounds  on  the  head  of  its  own  authors. 
Comp.  the  weighty  judgment  of  Lavater  on  Judas, 
communicated  by  Niemeter,  Charakteristik  der  Bibel, 
i.  pp.  83,  86. 

6.  The  result  has  justified  the  wisdom  of  the  Sa- 
viour in  the  choice  of  apostles  most  admirably.  The 
kingdom  of  heaven  founded  by  so  frail  and  weak  in- 
struments on  earth,  stands  as  a  work  of  God  in  the 
strictest  sense  of  the  word  before  us.  When  we 
compare  what  the  twelve  originally  were  with  what 
they  afterwards  became,  we  obtain  the  convincing 
proof  of  the  power  of  the  grace  of  the  Lord,  but 
see  at  the  same  time  how  the  Holy  Spirit  works  not 
for  the  destruction  but  for  the  purifying  and  enno- 
bUng  of  each  particular  individuaJit}'. 

7.  "First  they  become  discii)les,  then  apostles; 
not  at  once  are  they  sent  out  to  preach,  and  not  at 
once  into  all  the  world.  Christ  was  no  enthusiast,  to 
have  called  His  ajjostles  without  instruction,  and  as 
it  were  with  unwashed  hands  to  the  ministry.     Dur- 


98 


THE   GOSPEL  ACCORDING  TO   LUKE. 


ing  a  long  time  did  He  instruct  them  witli  great 
diligence,  and  carefully  train  them  up  for  their  future 
vocation,  and  yet  upon  the  apostles  a  special  miracle 
of  the  Holy  Spirit  was  to  be  shown  forth !  How 
much  more  does  it  become  us  to  insist  that  the  ser- 
vants of  the  Lord  shall  right  earnestly  study  with 
persevering  diligence  and  holy  eagerness  to  learn  in 
order  to  become  fit  to  teach."     Chemnitz. 


nOMILETICAL  AND   PEACTICAL. 

The  Lord  will  have  witnesses  of  His  manifesta- 
tion ;  He  chooses  them,  He  trains  them. — The  choice 
of  apostles  an  image  of  the  choice  of  grace. — The 
choice  of  apostles  prepared  for  with  care,  brought 
into  effect  with  wisdom,  and  by  the  result  most  ad- 
mirably vindicated. — Important  steps  must  be  pre- 
pared for  in  prayer. — Difference  and  unity  among 
the  first  witnesses  of  the  Lord. — The  grace  of  the 
Lord:  1.  How  low  down  it  seeks  its  elect;  2.  how 
high  it  lifts  its  elect. — "  Diversities  of  gifts,  but  the 
same  Spirit,"  1  Cor.  xii.  4-6. — "  Ye  have  not  chosen 
Me,  but  I  have  chosen  you,"  John  xv.  16. — One  must 
already  be  a  disciple  in  order  to  be  able  to  testify  as 
an  apostle. — The  apostolate  and  the  later  ministry : 
1.  Precedence,  2.  equahty. — The  preacher  of  the  gos- 
pel not  less  called  than  the  apostles  to  be  His  wit- 
ness.— The  word  of  the  Saviour,  "  Ye  also  shall  bear 
witness"  (John  xv.  27),  addressed  to  every  preacher 
of  the  gospel.  Thereby :  1.  The  extent  of  his  office 
is  defined  ;  2.  the  nobility  of  his  office  is  confirmed ; 
3.  the  conflict  of  his  office  is  declared ;  4.  the  power 
of  his  office  is  assured ;  5.  the  blessing  of  his  office 
is  prophesied ;  6.  the  requirement  of  his  office  is  re- 
newed. 

Starke  : — The  affairs  of  the  kingdom  of  God  we 
should  prefer  to  all  convenience  and  earthly  repose. 


— Cramer  ; — Teachers  and  preachers  must  not  crowd 
themselves  into  their  office,  but  wait  till  they  are 
sent  by  Christ,  the  Lord  of  the  harvest. — Bibl.  Wirt. : 
— We  should  not  form  such  an  idea  to  ourselves  of 
the  church  of  Christ  on  earth,  as  if  it  could  be  with- 
out hypocrites  and  ungodly. — Arndt  : — The  names 
of  the  twelve  apostles :  1.  Their  choice ;  2.  their  im- 
portance. We  may :  a.  not  overvalue,  6.  but  quite 
as  little  fail  to  recognize  their  incomparable  preemi- 
nence. "  Their  preeminence  in  the  church  has  been, 
moreover,  through  aU  centuries  in  such  wise  recog- 
nized, that  never  has  an  important  teacher  of  it, 
never  has  a  martyr  or  a  reformer,  ventured  to  attrib- 
ute to  himself  the  appellation  of  an  apostle,  as  little 
as  any  one  since  then  has  again  borne  the  name  of 
Jesus.  Only  high-minded  fanatics  have  now  and 
then  chosen  twelve  apostles  and  two  and  seventy  dis- 
ciples from  their  adherents,  but  all  these  sects  have 
long  since  fallen  under  the  judgment  of  history  (and 
the  Irvingites  ?)." 

BoRGER : — The  apostolic  catalogue.  I.  Histori- 
cally. 1.  What  was  the  work  of  the  apostles?  2, 
What  were  the  men  whom  the  Lord  chose  to  this 
work?  8.  Why  did  He  choose  just  such  men? 
II.  Apologetically.  1.  These  apostles  the  best  wit- 
nesses of  the  Lord ;  2.  proofs  for  the  divinity  of  the 
gospel ;  3.  even  the  traitor  witness  of  the  truth. — 
Van  Oosterzee  : — The  catalogue  of  the  apostles :  I. 
A  source  of  knowledge.  This  catalogue  fills  1.  a 
brilliant  chapter  in  the  history  of  mankind,  2.  a 
subhme  chapter  in  the  history  of  Jesus,  3.  a  note- 
worthy chapter  in  the  history  of  the  Divine  govern- 
ment. II.  A  support  of  faith.  It  witnesses  of  1.  the 
truth,  2.  the  sublimity,  3.  the  divinity,  4.  the  imper- 
ishableness,  of  the  gospel.  III.  A  school  of  life.  It 
displays  the  image  1.  of  the  condition,  2.  of  the  in- 
tended work,  3.  of  the  prerogatives,  of  the  Christian 
church  even  in  our  days. 


j3.  The  Sermon  on  the  Mount  (Vss.  17-49). 

17  And  he  came  down  with  them,  and  stood  in  the  pLiin  [having  come  down  with 
them,  he  stood  upon  a  level  place,  IttI  tottov  TreStvou],  and  the  [a]  company  of  his  dis- 
ciples, and  a  great  multitude  of  people  out  of  all  Judea  and  Jerusalem,  and  from  the  sea- 
coast  of  Tyre  and  Sidon,  which  came  to  hear  him,  and  to  be  healed  of  their  diseases ; 

18  And  they  that  were  vexed   [harassed]  with  unclean  spirits:  and  they' were  healed. 

19  And  the  whole  multitude  sought  to  touch  him:   for  there  went  virtue  out  of  him,  and 

20  [he,  V.  0.^]  healed  them  all.     And  he  lifted  up  his  eyes  on  his  disciples,  and  said,  Bless- 
2  1  ed  he  \are~\  ye  poor ;   for  yours  is  the  kingdom  of  God.     Blessed  are  ye  that  hunger  now : 

22  for  ye  shall  be  filled.  Blessed  are  ye  that  weep  now :  for  ye  shall  laugh.  Blessed  are 
ye,  when  men  sliall  hate  you,  and  when  they  shall  separate  you  from  their  com- 
pany, and  shall  reproach  you,  and  cast  out  your  name  as  evil,  for  the   Son  of  man's 

23  sake.     Rejoice  ye  in  that  day,  and  leap  for  joy :  for,  behold,  your  reward  is  great  in 

24  heaven :  for  in  the  like  manner  did  their  fathers  unto  the  prophets.     But  woe  unto  you 

25  that  are  rich !  for  ye  have  received  your  consolation.     Woe  unto  you  that  are  full !  for 

26  ye  shall  hunger.  Woe  unto  you  that  laugh  now  !  for  ye  shall  mourn  and  weep.  Woe 
unto  you  [om.,  unto  you^],  when  all  men  shall  speak  well  of  you!  for  so  did  their 

27  fathers  to  the  false  prophets.     But  I  say  unto  you  which  hear,  Love  your  enemies,  do 

28  good  to  them  which  hate  you,  Bless  them  that  curse  you,  and*  pray  for  them  which  de- 

29  spitefully  use  you.  And  [om.,  And]  unto  him  that  smiteth  thee  on  the  one  cheek  ofler 
also  the  other;  and  him  that  taketh   away  thy  cloak  forbid  not  to  take  thy  coat  also. 

30  Give  to  every  man  that  asketh  of  thee ;  and  of  him  that  taketli  away  thy  goods  ask 


CHAP.  VI.  17^9.  99 


31  them  not  again.     And  as  ye  would  that  men  should  do  to  you,  do  ye  also  to  them  like- 

32  wise.     For  if  ye  love  them  which  love  you,  what  thank  have  ye?  for  sinners  also  love 

33  those  that  love  them.     And  if  ye  do  good  to  them  which  do  good  to  you,  what  thank 

34  have  ye  ?  for  sinners  also  do  even  the  same.  And  if  ye  lend  to  them  of  whom  ye  hope 
to  receive,^  what  thank  have  ye  ?  for  *  sinners  also  lend  to  sinners,  to  receive  as  much 

35  again.  But  love  ye  your  enemies,  and  do  good,  and  lend,  hoping  for  nothing  again ; 
and  your  reward  shall  be  great,  and  ye  shall  be  the  children  [lit. :  sons]  of  the  Highest : 

36  for  he  is  kind  unto  the  unthankful  and  to  the'  evil.     Be  ye  therefore^  merciful  [or, 

37  compassionate],  as  your  Father  also  is  merciful.  ^  Judge  not,  and  ye  shall  not  be 
judged :  condemn  not,  and  ye  shall  not  be  condemned :  forgive,  and  ye  shall  be  for- 

38  given  :  Give,  and  it  shall  be  given  unto  you;  good  measure,  pressed  down,  and  shaken 
together,  and  running  over  [or,  heaped  up],'°  shall  men  [they]  give  into  your  bosom. 
For  with  the  same  measure  that  ye  mete  withal  [measure  with]  it  shall  be  measured  to 

39  you  again.     And  he  spake  a  parable  unto  them ;   Can  the  blind  lead  the  blind  [a  blind 

40  man  lead  a  blind  man]?  shall  [will]  they  not  both  fall  into  the  ditch?  The  disciple  is 
not  above  his  [the,  V.  0.'']  master :  but  every  one  that  is  perfect  shall  be  as  his  mas- 

41  ter  [when  completely  trained,  every  one  will  be  like  his  master].  And  why  beholdest 
thou  the  mote  that  is  in  thy  brother's  eye,  but  perceivest  not  the  beam  that  is  in  thine 

42  own  eye  [but  the  beam  in  thine  own  eye  dost  not  perceive]  ?  Either'^  how  canst  thou 
say  to  thy  brother.  Brother,  let  me  pull  out  the  mote  that  is  in  thine  eye,  when  thou 
thyself  beholdest  not  the  beam  that  is  in  thine  own  eye  ?  Thou  hypocrite,  cast  out  first 
the  beam  out  of  thine  own  eye,  and  then  shalt  thou  see   clearly  to  pull  out  the  mote 

43  that  is  in  thy  brother's  eye.     For  a  good  tree  bringeth  not  forth  corrupt  fruit;  neither 

44  [yet  again  ^^]  doth  a  corrupt  tree  bring  forth  good  fruit.  For  every  tree  is  known  by 
his  own  fruit.     For  of  thorns  men  do  not  gather  figs,  nor  of  a  bramble  bush  gather  they 

45  grapes.  A  good  man  out  of  the  good  treasure  of  his  heart  bringeth  forth  that  which 
is  good ;  and  an  evil  man  out  of  the  evil  treasure  of  his  heart  [om.,  treasure  of  his  heart, 
Y.  0.^*]  bringeth  forth  that  which  is  evil :  for  of  the  abundance  of  the  [his]  heart  his 

46  mouth  speaketh.     And  why  call  ye  me,  Lord,  Lord,  and  do  not  the  things  which  I 

47  say  ?     Whosoever  cometh  to  me,  and  heareth  my  sayings,  and  doeth  them,  I  will  shew 

48  you  to  whom  he  is  like :  He  is  like  a  man  which  built  a  house,,  and  digged  deep  [build- 
ing a  liouse,  who  dug  deep],  and  laid  the  foundation  on  a  [the]  rock :  and  when  the 
[a]  flood  arose,  the  stream  beat  vehemently  upon  that  house,  and  could  not  shake  it ; 

49  for  it  was  founded  upon  a  rock  [because  that  it  was  well  built '^].  But  he  that  heareth, 
and  doeth  not,  is  like  a  man  that  without  a  foundation  built  a  house  upon  the  earth ; 
against  which  the  stream  did  beat  vehemently,  and  immediately  it  fell  [in  a  heap,  avvi- 
■7rea-e.v\  \  and  the  ruin  of  that  house  was  great. 

1  Vs.  18. — The  Rec. :  icai  before  eOepairevovTO  has  A.,  B.,  [Sin.,]  D.,  L.,  Q.,  and  33  other  Codd.  ajrainst  it.  The  inde- 
pendent sense  which  this  omission  gives  to  vs.  18  directs  the  attention  stiU  more  definitely  to  these  possessed,  as  a  special 
class  of  sick.  [This  omission  of  /cac  is  accepted  by  Lachmann,  Meyer,  TregcUes,  and  Alford,  but  disapproved  by  Tischen- 
dorf.— C.  C.  S.] 

[2  Vs.  19.— This  insertion  of  "  He "  before  healed,  appears  unnatural,  and  seems  to  proceed  from  an  unnecessary 
anxiety  to  emphasize  the  voluntariness  of  the  Saviour's  healings. — C.  C.  S.] 

3  Vs.  26.— "Yfiiv  is  here,  as  before  yeAui/Tes,  vs.  25,  spiu'ious.  [Cm.,  vfj.'ivyVS.  25,  B.,  Sin.,  K.,  L.,  S. ;  ins.,  A.,  D.,  E., 
10  other  uncials.    Om.,  vixlv,  vs.  26,  A.,  B.,  Sin.,  E.,  15  other  uncials ;  ins.,  C,  D.,  A.— C.  C.  S.] 

^  Vs.  28. — The  [E.  V.]  has  "and  pray,  &c.:"  the  Kai  is  critically  untenable. 

5  Vs.  31.— The  reading  of  Tischendorf,  AajSeti/,  appears  preferable  to  that  of  Iiachmann,  airo\aPelv.  [Sin.  has  Ao/Seii/. 
— C.  C.  S.] 

«  Vs.  34.— The  Eec:  koI  yap  oi  a/x.,  k.t.A.,  appears  to  be  taken  from  the  preceding  verse.  [Cod.  Sin.  omits  yap.— 
C.  C.  S.] 

['  Vs.  35.— 'En-l  Tou!  dxap'Vrous  koI  Troi/Tjpou's,  "  the  unthankful  and  evil."  One  class  designated  by  two  qualities ; 
not  "the  unthankful  and  the  e\al,"  two  classes. — C.  C.  S.] 

6  Vs.  3G.—Rec. :  viVeo-Se  o5>'  oiKTipp.oi'es.  Ovi'  appears  to  have  crept  in  quite  early  on  account  of  its  connecting  the 
sentences  more  exactly.  [Lachmann,  Tregelles,  and  Alford  omit  the  ovv,  siipported  by  B.,  D.,  L.,  H.,  [Sin.] ;  Tischendorf 
and  ileyor  retain  it,  supported  by  A.,  K.,  X.  Meyer  remarks :  "  How  easy  to  overlook  it  before  the  syllable  OI !  An  in- 
ternal ground  of  omission,  considering  the  congi-uousness  of  ovv  to  the  sentence,  is  hardly  to  be  assumed." — C.  C.  S.] 

9  Vs.  37.— At  the  beginning  of  vs.  37  Kai  is  to  be  retained,  in  the  second  clause,  on  the  contrary,  to  be  expunged 
(against  liec).  [All  the  critics  agree  in  retaining  the  first  xai,  opposed  only  by  D.  But  Tischendorf  and  Alford  retain  the 
second  Kai  also,  supported  by  B.,  L.,  S.,  X.,  Sin. — C.  C.  S.] 

10  Vs.  38.— The  repeated  Kai— Kai.  before  the  last  two  adjectives,  can  without  danger  to  the  purity  of  the  text  very  well 
be  dispensed  with.    [Om.,  Sin.]  .,«•    j  /^  j   o- 

>i  Vs.  iO.—Rec:  SiSdvKaAov  aiiTou.    [AutoO  approved  by  Tischendorf,  om.  by  Lachmann,  Tregelles,  Alford,  Cod.  bin. 

p   p   g  1 

[12  Vs.  42.— H  n-ij,  K.T.A.    Rec.  approved  by  Lachmann,  bracketed  by  Tregelles.    Cod.  Sin.  gives  ttus  Je  Svv.,  k.t.A.— 

13  Vs.  43.— Tischendorf  has  rightly  received  into  the  Greek  text  the  word  wdXiv,  which  was  bracketed  by  Lachmann. 
Weighty  authorities  support  it,  and  many  appear  to  have  omitted  it  only  because  it  is  not  also  found  in  the  similar  pas- 
sage. Matt.  vii.  18.     [Ins.,  Cod.  Sin.]  .^,    . 

K  Vs.  45  —We  read  with  Tischendorf:  6  novrjpog  U  tou  ttoi'tjpoO  Trpo^e'pet  to  novr^pov.  What  more  the  Rec.  has  are 
pleonastic  supplements,  whose  genuineness  is  doubtful.    [ Tischendorf 's  reading  is  confirmed  by  Cod.  Sin.— 0.  C.  S.] 


100 


THE   GOSPEL  ACCOKDING  TO  LUKE. 


IS  Vs.  48. — Bee. :  Te0efieAi'(oTo  yap  eirl  rqv  nirpav.  Comp.  Matt.  vii.  25.  One  cannot  help  supposing  that  the  reading 
defended  by  Tischendorf :  Sia  to  xaAws  oiKoSoMeio-eai  avrriv,  although  only  supported  by  a  few  manuscripts  (D.,  L.,  and 
cursives),  was  the  original  one,  which,  however,  quite  early  was  supplanted  by  the  liec,  from  a  hai-monistic  striving. 
I  Tischendorf 's  reading  is  not  supported  by  D.,  but  by  B.,  L.,  H.,  and  Cod.  Sin.,  the  latter,  however,  having  oiKoSoji^o-eat. 
— C.  C.  S.] 


GENERAL  SURVEY. 

1.  As  to  the  question  whether  the  Sermon  on  the 
Mount  was  twice  delivered  by  the  Lord,  or  whether 
we  meet  in  Matthew,  chapters  v.-vii. ;  Luke  vi.  20 
-49,  with  the  same  discourse,  the  views  have  al- 
ways been  different.  We  feel  obliged  to  concur 
with  the  interpreters  who  maintain  the  identity  of 
the  discourse.  Its  commencement,  contents,  course 
of  thouglit,  and  conclusion,  certainly  agree  remarli- 
ably,  in  Matthew  and  Luke,  Each  is  followed  im- 
mediately by  the  healing  of  the  centurion  at  Caper- 
naum, and  although  the  one  mentions  a  mountain 
and  the  other  a  tottos  ireStvos,  yet  even  this  discrep- 
ancy can  be  reconciled.  [Robinson  and  Stanley  both 
describe  the  Tell  Hattun,  Avhich  the  Latin,  though 
not  the  Greek  tradition,  connects  with  the  delivery 
of  the  Sermon  on  the  Mount,  as  consisting  of  a  ridge, 
from  which  rise  two  horns  or  peaks,  known  as  the 
Horns  of  Hattun.  If  the  tradition  is  correct,  as 
Stanley  is  disposed  to  regard  it  (and  even  Robinson 
finds  nothing  contradictory  to  it  in  the  situation  of 
the  hill),  our  Lord  ascending  the  ridge  into  one  of 
the  peaks,  would  have  gone  up  "  into  the  mountain," 
and  coming  down  afterwards,  for  greater  conven- 
ience, upon  the  ridge,  would  have  been  upon  a  tottos 
wiSivos,  without  having  left  the  mountain. — C.  C.  S.] 
If  Jesus  appears,  according  to  Matthew  (ch.  v.  1)  to 
have  sat,  according  to  Luke  (ch.  vi.  17),  to  have 
stood,  yet  this  latter  may  be  regarded  as  having  been 
the  case,  some  moments  before  the  beginning  of  the 
discourse,  while  as  yet  the  sick  were  coming  to  Him, 
and  the  people  were  sitting  down  to  hear.  The 
Jewish  teachers  were  certainly  accustomed  to  impart 
their  instruction  sitting,  and  even  if  Matthew's  report 
were  imkuovvn  to  us  we  should  have  to  supplement 
that  of  Luke  in  this  way  :  that  Jesus,  first  standing, 
soon  sat  down.  In  this  way  the  two  accounts  can 
be  brought  into  unison.  Many  single  proverbial  ex- 
pressions of  this  discourse  the  Saviour  may  often 
without  doubt  have  repeated,  but  that  He,  at  differ- 
ent periods  in  His  life,  should  have  made  use  of  the 
same  commencement  and  the  same  conclusion  of 
His  discourse  we  consider  as  on  internal  grounds 
improbable.  It  would  only  be  conceivable  if  we 
assume  with  Lange  that  the  Sermon  on  the  Mount, 
as  given  in  Luke,  immediately  followed  that  of  Mat- 
thew, and  that  the  former  was  an  esoteric  one,  de- 
livered on  the  summit  of  the  mountain  before  the 
disciples — the  second  an  exoteric  one,  deUvered  on 
the  same  day  on  a  less  elevated  part  of  the  mountain. 
See  the  more  detailed  developments  of  this  view  in  his 
LebenJesu,  ii.  pp.  568-570.  Nevertheless  even  in  this 
view  it  is  conceded  that  "  the  two  discourses  in  their 
fundamental  ideas  and  essential  substance  are  one 
discourse  and  two  different  redactions." 

2.  As  to  the  questions,  when,  where,  before  whom, 
and  for  what  purpose,  this  discourse  was  held,  we 
believe  that  we  find  the  most  exact  account  in  Luke 
{contra  Meyer).  Altogether  unfounded  is  the  as- 
sumption tliat  it  was  uttered  even  before  the  calling 
of  Matthew  ;  on  the  contrary,  it  was,  as  fixr  as  we 
know,  the  first  extended  discourse  which  Matthew, 
after  his  own  calling  and  after  the  setting  apart  of 
all  twelye  apostles,  heard.     From  this  very  fagt  it 


is  explicable  that  he  assigns  it  a  place  so  early  in 
his  gospel,  although  it  at  once  strikes  the  eye  that 
Matthew  here  binds  himself  to  no  strict  chronologi- 
cal sequence ;  as  indeed  even  his  statement,  eh.  iv. 
23-25,  refers  not  obscurely  to  a  point  of  time  not  in 
the  beginning,  but  about  in  the  middle  of  the  public 
life  of  our  Lord.  Even  the  open  opposition  to  Phari- 
seeism  and  the  not  obscure  declaration  of  the  Sa- 
viour's Messianic  dignity  in  this  discourse  appear  to 
intimate  a  later  point  of  time.  As  to  the  place,  see 
Lange,  Matthew,  p.  100.  Comp.  Josephus,  Be  Bell. 
Jud.  iii.  108.  Among  the  hearers  we  have  to  dis- 
tinguish the  nearer  circle  of  his  ^.l.a^■nTai,  including 
the  just-called  apostles  and  the  wider  circle  of  the 
people,  who  also  listened  to  it,  and  left  the  Mount 
in  holy  rapture.  Matt.  vii.  28  ;  Luke  vii.  1.  From 
the  substance  of  every  utterance  in  it,  it  is  perfectly 
easy  to  conclude  to  which  part  of  this  numerous  au- 
dience it  was  especially  directed,  and  as  respects  the 
purpose  of  the  whole  discourse :  "  Jesus  must  un- 
doubtedly, after  He  had  gradually  gained  so  great  a 
following  and  attracted  so  much  attention,  and  after 
He  had  by  parables  intensely  excited  the  expecta- 
tion of  His  hearers,  have  certainly  at  last  been 
obliged  for  once  frankly  to  declare  what  He  meant. 
All  His  working  hitherto  took  the  form  of  means, — 
the  end  had  not  yet  been  manifested.  The  sick  He 
had  healed,  the  dead  He  had  raised,  of  a  ^uathda 
rov  ©eoi",  which  He  had  come  to  found.  He  had 
spoken  in  enigmatical  images.  The  people  had 
opened  their  ears ;  all,  more  clearly  or  more  obscure- 
ly, more  purely  or  more  impurely,  had  surrendered 
themselves  to  the  hope  that  Jesus  was  the  promised 
Messiah.  They  followed  after  Him  ;  they  were  wil- 
ling to  take  part  in  His  kingdom  :  should  He  there- 
fore now  any  longer  keep  silence?  must  He  not  give 
to  this  wavering,  perplexed  mass  definite  form : 
Such  and  such  is  the  nature  of  my  kingdom  ;  this  is 
its  form,  this  the  true  disposition  for  it ;  these  are 
my  requirements  ?  "     (Ebrard.) 

3.  The  praise  of  the  greatest  originality  and  ex- 
actness in  the  report  of  the  Sermon  on  the  Mount 
we  do  not  give  to  Luke  (Schneckenburger,  01s- 
hausen,  B.  Bauer,  and  others),  but  to  Matthew.  We 
believe  that  the  more  systematic  arrangement  of  the 
thoughts  in  jMatthew  does  not  proceed  from  him,  but 
from  the  Saviour  Himself  Theviewof  Sepp(II.  p.  261), 
that  Matthew  as  well  as  Luke  does  not  properly  com- 
municate anything  here  but  "  the  complex  whole  and 
sententious  summary  of  all  the  didactic  deliverances, 
as  it  were  the  themes  of  the  sermons  which  our  Lord, 
during  His  whole  Messianic  activity,  delivered,"  is 
too  arbitrary  to  receive  any  particular  critical  notice. 
He  has  no  other  ground  than  "  the  explications 
which  the  godly  Catharine  Emerich  von  Diilmeu 
gave"  in  her  visions,  an  authority  which  the  Protest- 
ant can  hardly  acknowledge. 

4.  The  question  why  Luke  communicates  the  Ser- 
mon on  the  Mount  in  a  much  less  regular  and  perfect 
manner  than  Matthew,  may  be  differently  answered. 
It  may  be  that  Luke  only  found  this  short  extract 
in  his  written  authorities  (Ebrard),  or  that  oral  tra- 
dition preserved  this  instruction  of  the  Saviour  in 
more  than  one  form  (.Meyer  a.  o.)  In  no  case  must 
we  overlook  the  fact  that  Luke  has  indeed  proposed 
as  his  end  exactness  in  his  accounts,  but  not  complete- 


CHAP.  VI.  17-26. 


101 


ness,  and  might  pass  over  much,  e.  g.^  of  the  con- 
troversy against  Phariseeism,  Matt.  v.  20-48,  which 
for  his  friend  Theophilus  was  unnecessary  and  per- 
haps not  even  intelHgible.  Other  portions  of  the 
Sermon  on  the  Mount  he  communicates  in  anotlier 
connection,  and  it  is  therefore  very  possible  that  the 
Saviour  delivered  them  more  than  once.  On  the 
other  hand,  he  has  even  in  his  shorter  redaction 
some  additional  sayings  of  the  Saviour,  which  per- 
haps Matthew  communicates  in  a  more  correct  con- 
nection. (Accordingly  Stier  himself,  in  reference  to 
Luke  vi.  45  compared  with  Matthew  xiii.  52,  is 
obliged  to  acknowledge  "  that  Luke  has  made  a 
mistlike."  Reden  Jesu,  i.  p.  302.)  By  no  means  is 
the  opinion  well  grounded  (Bauer,  Schwegler)  that 
the  redaction  of  the  Sermon  on  the  Mount  in  Luke 
bears  a  thoroughly  Ebionitic  character.  See  below 
in  the  exegetical  remarks. 

5.  The  pecuUar  character  of  the  Sermon  on  the 
Mount  comes  in  Luke  also  into  sutficiently  clear  re- 
lief. Even  L  considered  in  and  of  itself,  the  sub- 
stance as  well  as  the  form  is  incomparably  beautiful. 
It  is  perhaps  possible,  m  respect  to  some  particular 
sayings  which  are  here  found,  to  adduce  parallels 
from  Rabbinical,  nay,  from  heathen  authors,  but  the 
whole  is  inimitable,  and  the  spirit  which  streams 
through  all  its  parts  and  joins  them  all  together  is 
completely  unattainable.  2.  In  its  historic  connec- 
tion, without  being  an  actual  cousecratory  or  inau- 
gural discourse  of  the  Twelve,  it  is  nevertheless  in 
the  highest  degree  adapted  for  the  frame  of  mind 
and  need  of  the  moment.  It  was  intended,  more 
than  had  hitherto  been  the  case,  to  draw  the  atten- 
tion of  a  numerous  throng  to  His  person  and  His 
work,  and  by  the  very  reason  of  its  great  difference 
from  the  mode  of  teaching  of  the  Pharisees  and 
Scribes,  it  called  forth  of  itself  an  impression  all  the 
deeper.  If  we  consider  it  3.  finally  as  well  in  rela- 
tion to  the  Old  Testament  as  to  the  chief  substance 
of  the  Gospel  in  its  strict  sense,  it  soon  becomes 
clear  to  us  that  the  requirements  here  uttered  are  at 


the  same  time  the  expression  of  the  eternal  spirit  of 
the  Mosaic  law,  from  which  even  the  Saviour  could 
not  absolve.  And  lastly,  if  we  give  ear  to  the  Beati- 
tudes, the  distinction  in  principle  between  Law  and 
Gospel  comes  at  once  unmistakably  to  light.  The 
doctrine  of  faith  and  grace  is  here,  it  is  true,  not  an- 
nounced in  many  words,  and  so  far  there  is  truth 
in  the  pregnant  expression  of  Hase  :  "  The  Sermon 
on  the  Mount  is  not  the  completion  but  the  one  side 
of  Christianity."  On  the  other  side,  it  must  however 
be  remarked,  that  silence  as  to  that  which  the  people 
from  their  position  could  not  yet  bear,  is  by  no 
means  a  contradiction  of  it ;  that  the  doctrine  of  sin 
and  its  wretchedness  is  here  manifestly  presupposed  ; 
that  even  in  Luke  there  is  no  want  of  intimation  as 
to  the  Saviour's  person  (vss.  22,  40^6),  and  that 
therefore  R.  Stier  is  not  without  reason  in  saying 
{Reden  Jesu,  i.  p.  312) :  "  Oh,  ye  rationalists,  who  are 
so  willing  to  hear  the  ethics  of  the  Sermon  on  the 
Mount,  hear,  hear,  I  pray  you,  also  its  dogmatics  ! " 
— The  Sermon  on  the  Mount  is  the  Magna  Charta  of 
the  kingdom  of  God,  and  at  the  same  time  places 
before  the  eyes  of  all  the  disciples  of  the  Lord  the 
unchangeable  principles  by  which  the  new  life  of 
faith  must  be  guided.  It  is  a  practical  commentary 
on  the  word  of  the  Baptist,  Matt.  iii.  8.  Whoever 
finds  difficulty  in  the  ethical  requirements  of  the 
Sermon  on  the  Mount  has  an  unhealthy,  and  who- 
ever will  hear  of  no  truth  of  salvation  which  is  not 
contained  in  the  words  of  the  Sermon  on  the  Mount 
has  a  superficial,  a  one-sided  Christianity. 

6.  Since  the  Sermon  on  the  Mount  in  Luke  is,  in 
respect  to  form,  inferior  to  that  of  Matthew,  it  is 
not  possible  to  give  so  organic  a  disposition  of  its 
contents  as  was  the  case  in  the  notes  on  Matthew ; 
but  if  any  one  is  disposed,  in  order  to  make  the 
general  survey,  at  least  to  attempt  a  division,  we  may 
distinguish 

I.  The  Salutation  of  Love  (vss.  1*7-26). 

II.  The  Requirement  of  Love  (vss.  27-38). 
IIL  The  Importunity  of  Love  (vss.  39-49). 


First  Section  :    Salutation  of  Love. 
(Vss.  17-26.) 


EXEGETICAL  A^^D  CRITICAL. 

Vs.  17.  And  He  came  down  with  them.— We 

have  therefore  to  conceive  the  Saviour  as  surrounded 
by  a  threefold  circle  of  hearers ;  the  first  indicated 
by  ij.€t'  avrSiu  (the  recently  chosen  Twelve),  the  sec- 
ond described  as  an  ox>^os  /uadrjriii/,  and  this  latter 
again  closed  around  by  irXrtSios  iro\b  rov  Aaov,  who 
come  partly  even  from  beyond  the  boundaries. 
Comp.  Matt.  iv.  23-25. 

Vs.  19.  For  there  went  virtue  out  of  Him. — 
Oomp.  Luke  v.  17  ;  viii.  46.  As  therefore  the  choice 
of  apostles  is  preceded  by  silence  and  prayer,  so  is 
the  Sermon  on  the  Mount  immediately  preceded  by 
miracidous  works.  Here  in  fullest  significance  is 
the  sublimest  symbolism  of  the  kingdom  of  heaven 
whose  fundamental  laws  He  will  forthwith  reveal  to 
the  world.  The  might  of  deed  must  support  the 
might  of  the  word.  So  is  the  faith  of  the  just-chosen 
ones  strengthened  and  the  people  prepared  for  hear- 
ing. 

Vs.  20.  And  He  lifted  up  His  eyes.— It  be- 
longs to  the  pecuUarities  of  Luke  that  he  in  some 


passages  gives  us  to  feel  the  eloquence  of  the  look 
of  Jesus  even  when  this  is  not  indicated  by  others. 
See  here  and  in  ch.  xxii.  61. 

Blessed  are  ye  poor. — "  This  is  indeed  an  ad- 
mirably sweet  friendly  beginning  of  His  doctrine  nnd 
preaching.  For  He  does  not  proceed  like  Moses  or  a 
law-teacher  vnth  command,  threatening,  and  terri- 
fying, but  in  the  friendhest  possible  way,  with  pure, 
enticing,  alluring,  and  amiable  promises"  (Luther). 
The  question  whether  the  most  original  and  exact 
form  of  the  Beatitudes  is  to  be  found  in  Matthew  or 
Luke  appears  to  us  to  admit  an  answer  in  favor  of 
the  tbrmer.  This  gives  us  the  right  even  at  this 
point  to  call  to  our  help  as  a  legitimate  subsidmin 
interpretatwms,  the  tw  irvivixaTi  of  Matthew.  That 
the  Saviour  means  no  other  than  the  spiritually  poor 
is  quite  as  plain  as  that  those  at  this  day  were  com- 
monly found  among  the  poor  in  worldly  respects; 
comp.  James  ii.  5.  Luke  is  here  as  fur  as  in  chs. 
xii.  or  xvi.  from  the  thought  of  conceding  to  ex- 
ternal poverty,  considered  in  and  of  itself,  even  the 
least  advantage.  With  the  confessedly  universal  and 
Pauline  character  of  his  Gospel  such  an  Ebionitic 
tendency  is  iucompatible.     Comp.  moreover  Lange 


102 


THE  GOSPEL  ACCORDING  TO  LUKE. 


on  the  passage,  and  upon  the  inner  connection  of  the 
different  Macarisms,  Kienlen  in  the  Studien  und 
Kritiken,  ii.,  1848. 

Vs.  21.  Ye  that  hunger  now— ye  that  weep 
now. — According  to  what  is  said  above,  onl_y  spir- 
itual hunger  and  trouble  for  sin  and  the  suffering 
arising  from  the  same  can  be  understood.  As  only 
such  come  with  eager  longing  to  the  kingdom  of 
God,  so  could  God's  kingdom  and  truth  only  come 
to  these.  In  answering  the  question  how  satisfaction 
and  comfort  should  fall  to  their  lot,  we  have  not  only 
to  bear  in  mind  the  word  of  the  kingdom  of  heaven,  • 
which  was  perfectly  to  satisfy  their  spiritual  necessi- 
ties, but  especially  also  the  new  spiritual  life,  which 
was  to  be  bestowed  upon  them  in  communion  with 
the  King  Himself. 

Vs.  '22.  Blessed  .  .  .  when  men  shall 
hate  you. — Oomp.  Matt.  v.  11,  12.  A  noticeable 
climax  is  found  in  the  description  of  this  hatred  in 
Luke,  Jirst,  as  the  foundation  of  all  that  follows, 
brai/  iJ.i(T7]ffwatv,  then  the  severing  of  the  thus  hated 
from  general  and  special  intercourse  {orav  a.<pwpi- 
(Toxjiv),  and  moreover,  alongside  of  this  negative 
persecution,  also  the  more  positive  and  more  mah- 
cious  (/cai  oi/iihla'j>(TLv\  finally,  the  formal  excom- 
munication from  the  synagogue  {koX  iKHaXuxTiv) ; 
comp.  John  ix.  34  ;  xvi.  2. — And  all  this  is  not 
purely  personal  injuriousness,  but  is  an  opposition  in 
principle  against  the  principle  of  faith  represented 
by  them  :  "  and  cast  out  your  name  as  evil ;  "  to  be 
understood  of  the  name  which  they  bore  as  Jesus' 
disciples.  What,  however,  alone  can  make  such  a 
sulfering  the  ground  of  a  beatitude  is  the  adjoined  : 
"ybr  the  Son  of  Mali's  sake."  Not  every  ignominy, 
only  the  ignominy  of  Christ  gives  the  ground  for  joy 
and  renown.     Comp.  Acts  v.  41  ;  Heb.  xi.  26. 

Vs.  23.  Rejoice  ye. — Comp.  Acts  xvi.  25  ;  Ro- 
mans V.  3  ;  viii.  35-39.  "  Great  is  your  reward  in 
heaven.  Deus  est  debitor  noster,  non  ex  congruo, 
sed  ex  promisso."  (Augustine.)  At  the  same  time 
an  indirect  intimation  that  they  for  their  approved 
faithfulness  must  not  expect  too  great  a  reward  on 
earth.  It  is  especially  noticeable  how  the  Saviour 
at  once  places  His  scarcely-called  apostles  in  one 
rank  with  the  prophets  of  the  Old  Testament,  and  in 
the  demand  that  they  should  be  ready  for  His  name's 
sake  to  suffer  shame,  shows  the  sublhnest  self-con- 
sciousness. Such  intimations  must  also,  above  all, 
not  be  overlooked  by  those  who  are  paying  atten- 
tion to  the  Christology  of  the  Synoptical  gospels. 
As  to  the  rest,  it  scarcely  needs  pointing  out  how 
completely  the  idea  that  they  were  to  suffer  in  such 
society,  surrounded  by  such  a  v^cpos  ixaprvpoiv,  was 
adapted  to  strengthen  the  courage  and  the  spiritual 
might  of  the  witnesses  of  the  Lord. 

Vs.  24.  But  woe  unto  you. — The  force  and  ap- 
plication of  these  four  ovai,  which  are  only  found  in 
Luke,  is,  after  what  has  been  said,  self-evident.  Had 
the  Saviour  been  able  to  find  among  the  rich  also 
the  spiritually  poor.  He  would  not  the  less  have  pro- 
nounced them  blessed.  The  rich  Chuza  with  his 
wife  (ch.  viii.  2,  8),  or  the  family  of  Bethany  (ch. 
X.  38-^12),  had  surely  never  for  an  instant  drawn  tins 
ouai  upon  themselves.  But  if  even  a  Nicodcmus  ven- 
tured only  in  the  night  to  come  to  Jesus,  if  the  rich 
young  man  went  away  sad,  and  if  there  were  innume- 
rable proofs  of  the  truth  of  the  declaration  Matt.  xix. 
23,  24,  no  wonder  that  here  there  proceeded  forth  a 
terrific  Woe  over  the  rich,  who  for  the  greater  part  were 
self-satisfied  and  proud  characters ;  sumptuous  livers 
M'lio  suffered  a  pious  Lazarus  to  i)ine  away  at  their 


gate,  unrighteous  ones  who  stinted  the  wages  of  the 
poor  (Luke  xvi.  20;  James  v.  4).  These  threaten- 
ings  also  are,  therefore,  directed  against  a  moral 
degeneracy,  which  however  at  that  time  was  a  chief 
sin  of  the  rich  and  powerful.  A  poor  man  who 
merely  on  account  of  his  neediness  should  have  made 
claim  to  the  kingdom  of  heaven,  must  have  been  pride 
itself,  have  been  no  truly  hungry  soul,  but  one  spirit- 
ually full,  who  should  be  left  empty.  Comp.  Luke  i. 
53  ;  Rev.  iii.  17,  and  from  the  Old  Testament,  Is.  Ixv. 
13,  14  ;  Hosea  ii.  9.  —  Ye  have  received  your 
consolation.  —  "As  something  perishable"  (De 
Wette) ;  comp.  Matt.  vi.  2 ;  Luke  xvi.  25. — The  ret- 
ribution which  here  is  first  described  only  as  a  com- 
ing short  of  the  expected  consolation  is  in  the  two 
following  threatenings,  Treu'CtueTe,  w^i'dricreTe  nai  K\av- 
(T6Te,  represented  as  a  direct  feeling  of  hunger,  pain, 
and  sadness. 

Vs.  26.  Woe,  when  all  men  shall  speak 
well  of  you. — Is  this  Woe  hke  the  first  three  ad- 
dressed to  unbelievers  (Meyer),  or  to  the  disciples, 
in  opposition  to  the  Beatitudes  of  vss.  22,  23  ?  (De 
Wette,  Kuinoel,  and  most.)  Without  doubt  the  for- 
mer is  demanded  by  symmetry.  Those  who  accept 
the  praise  of  the  hostile  world  are  compared  by  the 
Saviour  with  the  \f/evSoTrpo^rirai ;  but  disciples  who 
could  so  far  forget  themselves  as  to  take  any  special 
pains  to  secure  the  praise  of  all  men,  would  be  prop- 
erly no  longer  disciples.  The  Saviour  first  begins 
again  in  vs.  2Y  to  address  Himself  directly  to  the 
circle  most  nearly  surrounding  Him.  It  is,  however, 
of  course,  self-evident  that  the  rule  here  expressed  by 
the  Lord  can  be  easily  applied  to  His  first  disciples  and 
to  aU  further  witnesses  of  His  name. 

As  to  the  rest,  there  is  not  the  slightest  ground 
respecting  the  four  Woes  in  Luke  "  to  assign  them 
to  the  later  formation  of  the  later  tradition  "  (Mey- 
er), in  other  words,  to  deny  that  the  Saviour  Himself 
uttered  this  fourfold  judgment.  If  one  is  not  dis- 
posed to  assume  that  He  delivered  it  immediately 
after  the  seven  Beatitudes  of  Matthew,  there  is  yet 
nothing  against  the  supposition  that  the  Saviour  first 
uttered  this  Woe  on  another  occasion,  and  that  Luke 
has  (very  fittingly)  taken  it  up  into  his  abridged  re- 
daction. Respecting  all  the  Beatitudes,  comp.  the 
admii'able  homily  of  Herder  in  his  complete  works. 


DOCTKIiN'AIi  AND  ETHICAX. 

1.  There  are  moments  in  the  public  life  of  the 
Lord  in  which,  if  possible,  even  more  than  at  others, 
He  does  everything  to  prepare  the  coming  and  found- 
ing of  His  kingdom  in  Israel.  To  such  culminating 
points  of  the  light  of  His  glory  belongs  also  that  to 
which  we  have  now  drawn  near.  The  calling  of  the 
twelve  apostles  is  in  the  fullest  sense  of  the  word  a 
decisive  step  towards  His  goal.  A  rich  fulness  of 
miracles  shown  forth  urges  at  the  same  time  the 
enthusiasm  every  mom'ent  higher.  An  incomparable 
sermon  exalts  and  intensifies  this  impression.  Even 
before  the  beginning  of  the  Sermon  on  the  Mount  it 
is  already  shown  into  how  wide  a  circle  the  report 
of  His  words  and  deeds  had  gone  out,  and  certainly 
this  circle  now  enlarges  itself  to  a  yet  more  signifi- 
cant extent.  Within  a  few  hours  there  is  concen- 
trated thus  a  work  of  love  which  at  another  time 
might  have  been  divided  through  several  days.  It  is 
the  hour  of  the  preparation  for  a  great  decision. 
That  Israel  did  not  know  and  use  such  a  Kaiphv  tiji 
iniaKOTTris  increases  its  shame  and  guilt. 


CHAP.  VI.  17-26. 


103 


2.  There  exists  an  inward  connection  between  the 
choice  of  apostles  and  the  Sermon  on  the  Mount. 
Now  when  the  heralds  of  the  King  are  appointed,  the 
Magna  Charta  of  the  kingdom  of  heaven  is_  pro- 
claimed. All  which  the  recently  called  hear  is,  on 
the  one  hand,  adapted  to  inflame  the  holy  fire  on 
their  altar,  on  the  other  hand,  fitted  to  extinguish  the 
fire  that  is  fed  by  the  stubble  of  earthly  expectations. 

3.  The  Beatitudes  present  to  us,  even  in  the  im- 
perfect form  given  in  Luke,  a  clear  mirror  of  the  king- 
dom of  heaven.  The  first  and  the  last  of  the  Beati- 
tudes preserved  in  the  evangelical  history  (Luke  i.  45  ; 
John  XX.  29)  agree  in  this,  that  they  promise  salvation 
to  those  who  beUeve  even  without  seeing.  Between 
these  two  Beatitudes  stand  those  of  the  Sermon  on 
the  Mount  in  the  midst.  They  reveal  to  us  the  glory 
of  the  Kino-  of  the  kingdom  of  heaven  as  the  Chrisius 
Comolatoy^  of  suffering  and  sorrowing  mankind 
(an  admirable  work  of  art  representing  this  by  Ary 
Scheffer) ;  comp.  ch.  iv.  18,  19.  They  give  us  to  see 
the  final  purpose  of  the  kingdom  of  God  as  in  the 
hio-hest  degree  adapted  to  satisfy  the  deepest  spirit- 
ual interests  of  man.  They  present  before  us  the 
imao-e  of  the  citizen  of  heaven,  as  well  as  the  charac- 
ter that  is  peculiar  to  him,  and  the  destiny  that  stands 
before  him.  The  highest  blessings  of  the  kingdom 
of  heaven,  perfect  satisfaction,  joy,  and  consolation, 
do  they  make  known  to  all  that  desire  salvation ;  yea 
even  into  the  future  of  this  kingdom  of  God  there  is 
orantcd  us  here  as  in  a  prophetic  sketch  a  glance. 
Thus  does  already  the  beginning  of  the  Sermon  on 
the  Mount  deserve  to  be  called  a  short  summary  of 
the  whole  preaching  of  the  gospel,  as  indeed  the 
words  "in  Nazareth's  synagogue,  Luke  iv.  18,  19,  al- 
ready were.  .     ^    ,      /-  ,i        .i 

4.  The  four  "  Woes,"  which  m  Luke  follow  the 
Macarisms,  are  as  little  unworthy  of  the  Saviour 
as  the  fact  that  in  the  Old  Covenant  over  agamst 
mount  Gerizim  there  stood  mount  Ebal,  and  that 
in  the  Gospel  of  Matthew  (ch.  xxiii.)  the  eight 
"woes"  uttered  by  the  Saviour  stand  over  agamst 
the  eiglit  Beatitudes  of  the  Sermon  on  the  Mount. 
He  mi^t^ht  have  reiterated  here  what  Moses  at  the 
end  of°his  last  address  testified.  Dent.  xxx.  IS,  19. 
In  this  respect  there  exists  a  noticeable  agreement 
between  the  beginning  and  the  conclusion  of  the 
Sermon  on  the  Mount,  which  in  Luke  also  ends  with 
a  proclamation  of  a  blessing  and  a  curse  in  a  para- 
bolic form.  This  blessing  and  this  woe  might  even 
be  named  a  typical  symbol  of  that  which  m  subhm- 
cst  wise  shall  hereafter  repeat  itself;  comp.  Matt. 
j,x^_  34-40.  It  is  the  audible  resonance  of  the 
-liins  and  of  the  Tjl^^  of  the  prophets  (comp.  Jer. 
xvii.'5-8),  with  the  distinction  that  here  in  true  evan- 
gelical wise  the  fxaKapws  precedes  the  oiial. 

HOMILETICAL  AND  PKACTICAX. 


The  King  of  the  kingdom  of  heaven  for  the  first 
time  in  the  circle  of  His  future  ambassadors.— Christ 
the  Physician  of  body  and  soul.— The  might  of  deed 
and  word.— The  Saviour's  gracious  look  upon  weak 
vet  sincere  disciples.— The  Beatitudes  of  the  New 
Testament:  1.  In  their  sweetness,  2.  in  their  holy 
earnestness.— Blessing  and  cursing,  life  and  deatli.— 
The  common  character  of  the  Macarisms  as  :  1.  Enig- 
matical utterances,  2.  utterances  of  truth,  3.  utter- 
ances of  comfort  and  life.— The  Mount  of  Beatitudes 
and  the  Mount  of  the  Law-giving :  1.  How  they  stand 
over  against  one  another ;  2.  how  they  condition  one 


another. — The  first  beatitude  on  earth,  the  last  in 
heaven.  Rev.  xxii.  14. — What  is  foolish  before  the 
world  that  hath  God  chosen,  1  Cor.  i.  26-31.— The 
beatitude  and  description :  1.  Of  the  character ;  2.  of 
the  salvation  of  the  heavenly  citizen:   1.  a.  poor,  b. 
hungry,  c.  weeping,  d.  hated  by  men ;  2.  a.  riches,  b. 
full  "contentment,  c.  joy,  d.  reward  of  a  prophet. — 
The  identity  in  the  reception  of  the  prophets  of  the 
Old  and  the  apostles  of  the  New  Covenant  in  the 
unbelieving  world:  1.  The  exactness,  2.  the  ground,  3. 
the  significance  of  this  identity  for  all  succeeding  cen- 
turies?—The  King  of  the  kingdom  of  heaven  :   1.  The 
Friend  of  the  poor,  2.  the  Bread  of  the  hungry,  3.  t'ne 
Joy  of  the  sorrowing,  4.  the  Judge  of  the  oppressed. 
—Even  under  the  day  of  grace  a  Woe.— Self-right- 
eousness and  unrighteousness  the  two  hindrances  to 
entering  into  the  kingdom  of  heaven.— The  distinction 
between  reaUty  and  semblance  among  those  called  to 
the  kingdom  of  heaven  :    1.  The  unfortunate  not  sel- 
dom least  to  be  commiserated,  2.  those  worthy  of 
envy  not  seldom  furthest  removed  from  the  salvation 
of  the  Lord.— The  kingdom  of  heaven  :  1.  The  riches 
of  the  poor,  2.  of  all  poor,  3.  of  the  poor  alone.— It  is 
blessed,  1.  To  need  consolation,  2.  to  receive  consola- 
tion, 3.'to  enjoy  consolation.— The  alternation  of  joy 
and  pain  in  the  hfe  of  the  disciple  of  the  Lord :    1. 
Joy  of  the  world  must  become  sorrow  for  sm,  2. 
sorrow  for  sin  must  become  joy  in  Christ — 1.  No 
disciple  of  Christ  without  hatred  of  the  world ;    2. 
no  hatred  of  the  world  without  rich   compensation  ; 
3  no  compensation  without  steadfast  faithfulness. — 
The  great  reward  in  heaven :    1.  To  whom  it  was 
once   "-iven   and    why ;    for  whom  it  is  even  now 
prepared   and  how.  — How  the  self-righteous  man 
stands  in  respect  to  Christ  and  how  Christ  stands  in 
respect  to  the  self-righteous.— The  hungering  of  the 
already  satisfied ;    1.  a  painful,  2.  a  selt-caused,  3. 
an   unending   hungering.— Universal  praise  of   the 
world  a  stigma  for  the  Saviour's  disciples,  since  it 
brink's  them  into  the  suspicion,  1.  of  unfaithfuhiess, 
2    of  characterlessness,    3.  of  the  lust  of  pleasing. 
—False  prophets  can  ever  reckon  upon  loud  applause. 
Stauke  —Jesus  has  an  entirely  diflerent  office 
from  Moses.— Love  of  riches  and  love  of  God  can  never 
ao-ree  too-ether  in  one  heart.— Rich  enough,  whoever 
has  the  kingdom  of  God.— Quesnel  : -Tears  belong 
to  time,  but  true  joy  to  eternity.-Whoever  finds  it. 
irksome  to  bear  the  cross  of  Christ  understands  not 
its  worth.— OsiANDER  :    Godless  rich  men  have  their 
heaven  on  earth,  and  after  this  Ufe  hell  is  made  ready 
for  them.— For  a  good  Christian  name  we  must  cer- 
tainly strive,  but  not  against  our  consciences  speak 
to  please  every  one.     Galatians  i.  10--^any  a  one 
mi4t  come  to  repentance  if  flattery  did  not,  soto 
speak,  bar  the  door  against  conversion.     Jeremiah 

''''"st  mIrtin  (Vhomme  de  desir,  lim)  :—Voulez- 
vous  que  voire  esprit  mt  damlajoye?  faites  que  voire 
dme  lit  dans  la  tristesse.  [Would  you  liave  your 
spirit  joyful?  Contrive  that  your  soul  may  be  in 
heaviness.]— Kern  :-Heaviness  and  hignness,  sad- 
ness and  gladness  of  true  Christians. 

Entirely  original  treatment  of  the  Sermon  on  the 
Mount  (according  to  Matthew)  by  Dr.  C.  I'^^^- ^ 
twenty-one  sermons,  Kiel,  1841.  Examples :  The 
first  Beatitude:  1.  It  opens  the  door  ot  the  kmg- 
flom  of  heaven  that  wc  may  look  in,  2.  bids  us  s  and 
stUl  to  inquire:  Are  we  therein V  3.  It  is  he  call  at 
the  door  of  the  king.lom  of  heaven  to  enter  in,  and 
4  a  word  of  encouragement  to  those  entered  in  that 
they  may  also  remain  therein.— The  second :    1.  the 


104 


THE   GOSPEL  ACCORDING  TO  LUKE. 


"Vyho,   2.  the  When,  and  3.  the  How. — The  third  :    after  it,  and  3.  of  the  promise  which  is  given  to  tliia 
We  discourse  1.  of  righteousness,  2.  of  the  longing  |  longing. 


Second  Section  :     The  Requirement  of  Love. 
(Vss.  27-38.) 


EXEGETICAL  AST)  CRITICAL. 

Vs.  27.  But  I  say  unto  you  which  hear. — An- 
tithesis to  the  foregoing,  vs.  26.  Meyer  very 
happily:  "  Yet  although  I  utter  against  those  these 
Woes,  yet  I  enjoin  on  you  not  hatred  but  love 
towards  your  enemies.  It  is  therefore  no  accidental 
antithesis "  (Kostliu).  As  the  Saviour  in  vs.  2(3 
had  shown  what  treatment  Christians  have  to  ex- 
pect of  their  enemies.  He  unfolds,  vss.  27-38,  what 
return  they  must  give  to  this  treatment.  Comp. 
Matt.  V.  38-48  ;  vii.  12.  Here  is  connected  in  thetic 
form  what  was  given  by  Matthew  autithetically,  over 
against  the  ippe^r]  to7s  apxaiois. 

'A  7  a  TT  5  T  e ,  k.t.  A.— The  doctrine  of  love  to  enemies 
is  here  communicated  in  the  most  complete  the  four- 
fold form,  while  in  Matt.  v.  44  the  second  and  the  third 
member  appear  to  be  spurious.  (/SVeTischendorf ) — 
Respecting  the  subject  itself  comp.  Lange,  Matthew, 
p.  117.  Although  it  cannot  be  denied  that  love  to 
enemies  is  in  a  certain  sense  required  even  by  Jewish 
and  heathen  moralists,  it  must  yet  be  remembered 
that  the  thought  of  requiting  acts  of  enmity  with  de- 
vout intercession  could  only  arise  in  the  heart  of  Him 
who  has  Himself  prayed  for  the  evil  doers.  Such 
sayings  of  the  Saviour,  particularly,  may  well  have 
elicited  from  even  a  godly  man,  on  reading  the 
Sermon  on  the  Mount,  the  exclamation :  "  Either 
this  is  not  true,  or  we  are  no  Christians." 

Vs.  29.  And  unto  him  that  smiteth  thee  on 
the  one  cheek. — The  sense  and  application  of  this 
and  similar  precepts  will  occasion  no  difficulties,  if 
we  only  bear  in  mind  the  simple  rule  :  "  The  ethical 
commandments  of  Christ,  or  His  explanations  of  the 
Old  Testament,  must  themselves  in  turn  be  explained 
in  the  spirit  of  Christ."  (Tholuck,  BergprecUgt,  p. 
163.)  Let  us  in  this  matter  consider  well,  first, 
that  in  proportion  as  civil  life  is  more  and  more 
guided  and  sanctified  by  the  spirit  of  Christ,  it 
nmst  continually  be  and  become  less  and  less  pos- 
sible that  any  one  should  unrighteously  smite  us,  or 
take  away  our  mantle,  or  force  us  to  accompany  him 
a  mile.  Secondly,  that  the  Saviour  did  not  here  in- 
tend to  project  a  definite  rule  of  behavior,  but  to  in- 
culcate certain  essential  principles,  as  Augustine  very 
justly  remarks  on  the  passage :  "  Ista  prcecepta  magis 
ad  prceparationem  cordis,  quce  intus  est,  pertinere, 
quain  ad  opus,  quod  in  aperio  fit,  ut  teneatur  in  secre- 
to  animi  patientia  et  benevolentia,  in  manifesto  autem 
id  fiat,  quod  iis  videtur  prodesse,  quibus  bene  velle  de- 
bemus."  Respecting  the  views  of  the  ancient  Chris- 
tians as  to  the  allowableness  or  inadmissibleness  of 
military  service,  we  find  important  statements  in 
Nkander's  Denkwurdigkeiten.  If  we  remember, 
finally,  the  time  of  closely  impending  persecutions  in 
which  this  precept  was  given,  and  the  conflict  in 
which  a  literal  following  of  vss.  29,  30,  would  bring 
us  with  the  unchangeable  and  chief  j»riuciple  of  vs. 
31,  the  way  is  then  as  it  were  of  itself  prepared  for 
a  right  explanation  of  this  precept.  We  do  not  even 
need  to  form  the  supposition  that  "  the  sentence : 
'From  him  that  taketh  thy  goods  ask  them  not  again,' 
is  hardly  original  with  Luke,  since  it  unnecessarily 


exaggerates  the  endurance  "  (Ewald),  for  it  requires 
nothing  more  than  what  had  immediately  preceded. 
Better  is  Bengel's  remark :  "  Nimis  hie  cumulatce 
sunt  ingenii  humani  exccptio7ies." 

Vs.  31.  And  as  ye  would. — Here  connected 
still  more  closely  with  the  duty  of  love  to  enemies, 
iu  Matt.  vii.  12  more  generally  stated.  Justly  Theo- 
phylact :  vofxov  ep.(pvTui>  iv  tuZs  KapSi'ctir  iifxwv  yeypa/j,' 
meuov.  The  Saviour  gives  a  touch-stone  into  the 
hands  of  His  disciples,  by  which  they  might  prove 
themselves  as  to  whether  their  demeanor  towards 
neighbors  and  enemies  was  in  agreement  with  their 
duties.  His  utterance  contains  no  principle,  but  a 
touch-stone  of  morality,  since  it  only  refers  to  an 
outer  form  of  action.  Neither  is  it  new  (comp.  Jesus 
Sirach  xxx.  15,  and  the  passages  cited  by  Tholuck,  p. 
488  seg.),  and  might  even  be  misused  by  egoism  and 
perversely  interpreted  by  scoffers,  except  as  it  is  un- 
derstood and  applied  with  the  whole  spirit  of  Chris- 
tianity. Where  it  is  so  used  we  shall  discover  in 
it  a  plain,  simple,  universally  applicable  precept  of 
the  practical  wisdom  of  life,  fully  fitted  for  the 
purpose  for  which  the  Saviour  has  given  it.  Only 
let  a  special  emphasis  be  laid  upon  the  KaduSs.  Very 
happily  Lange  :  "  Not  what  people  desire  of  us,  but 
according  to  all  that  we  desire  of  them,  agreeably 
to  that  should  we  do  to  them."  We  subjoin  that 
here  the  standard  is  not  intrusted  to  the  hands  of 
every  natural  man,  but  to  those  of  the  disciples  of 
Christ. 

Vs.  32.  What  thanks. — "  Qualis  vdbis  gratia,  ut 
qui  uberius  quidam,  mercede  dignuni,  praistiteris.'''' 
Bengel.  It  is,  of  course,  to  be  understood  that  we 
are  not  here  to  think  of  human,  but  of  Divine  recom- 
pense.    Comp.  Matt.  v.  40,  47. 

For  sinners  also. — Here  and  vss.  33,  34,  each 
time  a ij. a pT w\oi,  in  Matthew  reXwyai  Kal  tdfiKoi 
(see  TiscHEXDORF  on  Matthew  v.  47).  In  Luke,  from 
his  position  of  liberality  towards  the  Gentiles,  it  is  not 
the  ethnic  but  the  ethic  antithesis  which  comes  most 
into  prominence ;  but  the  meaning  remains  the  same. 
The  Saviour  will  raise  His  disciples  above  the  posi- 
tion of  the  ordinary  morality  of  the  natural  man. 
Comp.  the  beautiful  essay  of  A.Vinet  in  his  Nouveaux 
discours  sur  quelquessujets  religieux,  entitled,  L^extra- 
ordinaire,  pp.  146-184. 

Vs.  34.  And  if  ye  lend. — Lending  in  the  hope 
of  receiving  again  is  human ;  but  without  this  hope 
it  becomes  Christian.  And  yet,  how  many  found 
their  right  to  the  Christian's  name  almost  on  nothing 
else  than  on  services  of  love  so  carefully  measured 
and  egoistic  that  every  heathen  or  Jew  e(iuals  them 
therein,  perhaps  even  excels  them. 

Vs.  35.  Hoping  for  nothing  again. — It  is  plain 
that  the  Saviour  here  only  forbids  the  expectation  of 
human  recompense,  inasmuch  as  He  has  already  con- 
firmed the  hope  of  heavenly  reward,  vs.  23,  and  im- 
mediately animates  this  again  with  the  words  :  And 
your  reward  shall  be  great.  The  different  ex- 
planation of  Meyer:  '■^ nihil  dtsperantcs,"  is,  without 
doubt,  philologically  admissible  ;  yet  it  appears  to  us 
to  be  less  favored  by  the  connection. 

Ye  shall  be  the  children  of  the  Highest. — 
W'e  find  no  reason  to  restrict  the  enjoyment  of  this 


CHAP.  VI.  27-38. 


105 


dignity  (with  Meyer)  to  the  future  life.  The  Pauline 
doctrine  of  the  vlodeaia  even  in  the  earthly  life  of 
believers,  appears  to  us,  on  the  other  hand,  to  have 
its  ground  in  such  sayings  of  Jesus.  If  the  ethical 
relationship  with  God  manifests  itself  even  here,  why 
should  its  reward  be  incapable  of  being  enjoyed  until 
the  next  life  ? 

Vs.  36.  Be  ye  therefore  merciful. — In  Matthew, 
TeAeioi,  here,  olKripixoves ;  explicative:  (for  only  in 
His  moral  attributes  can  God  be  an  ideal  to  be  im- 
itated, and  of  this  His  love  is  the  centre).  Even 
without  the  spurious  oiv  the  neziis  idearum  is  of  it- 
self evident. 

Vs.  37.  And  judge  not. — Comp.  Matt.  vii.  1. 
Kpiveiv  is  not  the  same  as  KaTaKpiveiv  (Olshausen),  or 
here  there  would  be  a  tautology  with  the  immediate 
sequel :  fj-v  KaraSiKa^eTe,  k.t.a.  ;  but  what  is  here 
understood  by  judging,  is  the  considering  of  the 
faults  of  our  neighbor  with  a  look  only  sharpened 
by  mistrust,  and  not  tempered  by  love  and  self-know- 
ledge. It  is  the  not  "judging  of  a  righteous  judg- 
ment," John  vii.  24.  Undoubtedly,  to  the  spiritual 
man,  who  judges  all  things  {kvaKpivn,  1  Cor.  ii.  15), 
the  right  to  judge,  in  and  of  itself,  cannot  be  forbid- 
den ;  yet  it  is  only  granted  by  the  Lord  when  one  has 
previously  cast  a  look  of  searching  examination  upon 
himself.  "  Luke  conceives  as  a  consequence  what 
Matthew  designates  as  that  to  be  avoided."  (De 
Wette.)  Forgive,  «fcc.  —  A  practical  commentary 
on  this  saying  see  in  Matt,  xviii.  23-35. 

Vs.  38.  Good  measure,  pressed  down 
and  shaken  together,  and  heaped  up. — The 
distinction  of  Bengel:  in  aribus,  mollil/HS,  liquidis, 
appears  to  be  more  ingenious  than  true.  At  least  it 
cannot  be  denied  that  all  the  epithets  here  used  can 
be  used  of  a  measure  for  diy  substances.  The  climax 
brings  into  relief  in  a  vivid  manner  the  riches  of  the 
Divine  retribution.  Since  now  the  Saviour  does  not 
at  all  say  whom  He  uses  for  the  impartation  of  such 
a  recompense  to  His  disciples,  it  is  not  at  all  neces- 
sary to  restrict  the  matter  exclusively  to  the  future 
life,  and  to  understand  it  of  the  angels  (Meyer).  Even 
in  this  life  His  disciples  might  at  least  now  and  then 
expect  a  superabundant  recompense  of  their  labor 
of  love. — With  the  same  measure. — Very  well 

Theophylact :   to;   ainw,  ov  j-dv  ToaovTW. 


DOCTRINAL  AND  ETHICAL. 

1.  The  high  value  of  the  ethical  precepts  here  given 
will  not  become  fully  evident  unless  we  consider  how 
the  Saviour  Himself  fulfilled  them  His  hfe  long  in 
the  most  perfect  manner ;  so  that  they  contain  not 
only  the  expression  of  His  will,  but  also  the  living 
image  of  His  own  heart  and  life.  By  the  comparison 
with  the  Saviour's  own  conduct,  moreover,  will  the 
arbitrary  application  of  the  rules  here  given  be  best 
avoided.     Comp.  for  instance  John  xviii.  21,  22. 

2.  In  the  fulfilling,  moreover,  of  the  precepts  here 
given,  vss.  29,  30,  the  main  requirement  of  the  gospel, 
love  to  God  before  all,  and  to  our  neighbor  as  our- 
selves, still  remains  at  once  principle  and  corrective. 
It  is  self-evident  that  an  untluukiug  obedience  to  the 
letter  would  often  bring  with  it  dishonor  to  God, 
and  would  strengthen  our  neighbor  in  ids  injustice. 
Or  should  we  have  to  give  a  supplicant  every- 
thing, for  instance  even  a  dagger  or  poison  to  the 
madman  who  incessantly  begs  for  them  ?  Just  as 
well  might  then  the  old  Carpocratians  derive  from 
this  passage  the  doctrine  that  a  woman  is  obliged  to 


follow  the  voice  of  temptation  to  forbidden  lusts ! 
But  then  the  Saviour  himself  sinned  against  His  own 
precept,  when  He  permitted  the  Canaanitish  woman 
first  to  entreat  fruitlessly  for  help,  and  forbade  one 
healed  by  Him  to  accompany  Him,  although  entreated 
by  him  to  permit  it.  The  understanding,  enlightened 
by  the  spirit  of  Christ,  and  the  moral  sense,  guided 
by  a  tender  conscience,  must  and  can,  in  pai'ticular 
cases,  decide  whether  love  itself  does  not  command 
to  act  directly  contrary  to  the  letter  of  the  precept, 
in  order  to  act  agreeably  to  its  spirit. 

3.  The  peculiar  Cliristian  command  of  love  to  en- 
emies must,  on  the  one  hand,  not  be  exaggerated,  nor, 
on  the  other  hand,  thrown  aside.  The  former  is  done 
when  the  fact  is  overlooked  that  even  heathen  phi- 
losophers have  given  the  most  striking  hints  in  this 
respect;  see  Tholuck  on  the  passage.  The  other 
takes  place  when  it  is  forgotten  that  the  ground,  im- 
pulse, form,  measure,  and  ideal  of  this  love,  in  the 
Christian  sphere,  are  something  entirely  different  from 
what  they  are  in  the  extra- Christian  sphere. 

4.  This  whole  pericope  of  the  Sermon  on  tlie  Mount 
is  important  for  the  answer  of  the  question,  how  far 
the  Saviour  required  an  entirely  piire  love  {Amour 
pur  in  the  sense  of  Fenelon),  or  whether  He  has  en- 
couraged a  respect  to  the  reward  promised  to  obedi- 
ence. That  He  would  never  command  a  desire  of 
reward,  as  the  essential  principle,  hardly  needs  to  be 
suggested ;  and  quite  as  Uttle,  that  genuine  Christian 
eftbrt  does  not  seek  its  reward  without,  but  within, 
itself.  On  the  other  hand,  however,  we  see  that  He 
adds  the  incitement  of  the  love  of  reward  as  a  coun- 
terpoise to  so  many  things  that  might  be  able  to  de- 
press zeal  and  obedience.  The  question.  Matt.  xix. 
27,  although  placed  upon  a  legal  position,  is  not  of 
itself  anti-Christian. 

5.  The  exalted  excellence  of  the  Christian  ethics 
comes  convincingly  into  view  when  we  compare  its 
highest  requirement.  Likeness  to  God  in  love,  with 
what  heathen  philosophers  have  given  as  the  highest 
precept. 


HOMILETICAL  AND  PRACTICAL. 

Love  to  enemies:  1.  A  human  virtue,  2.  a  Chris- 
tian virtue,  3.  a  Divine  virtue. — Love  to  enemies:  1. 
A  severe  conflict,  2.  its  noble  trial,  3.  its  glorious 
crown. — The  vengeance  of  love:  1.  Its  fervor,  2.  its 
loveliness. — The  invincible  might  of  voluntary  de- 
fencelessness. — Better  suffer  wrong  than  do  wrong. — 
The  relation  of  Christian  love  of  our  neighbor  to  be- 
fitting self-love. — The  ordinary  in  the  life  of  man,  the 
extraordinary  in  the  life  of  a  Christian. — Wlioever, 
in  a  Christian  sphere,  only  does  what  is  common,  has 
no  extraordinary  leward  to  expect. — The  love  of  sin- 
ners to  each  other,  and  of  nominal  Christians,  com- 
pared with  one  another:  1.  Often  the  former  is  even 
greater;  2.  often  both  are  Uke;  3.  tlie  latter  must 
always  rise  above  tlie  former.  —  The  Christian  a 
follower  of  God  as  a  dear  child,  Ephes.  v.  1. — What 
God  is,  Christ's  disciples  must  become. — Regard  to 
reward  in  the  Christian  sphere:  1.  How  far  is  it  per- 
mitted, 2.  how  far  not  permitted. — Compared  with  the 
goodness  of  God,  all  are  unthankful  and  evil. — Com- 
passion tliat  which  is  divinest  in  God  and  in  man. — 
The  judicial  function,  as  exercised  by  pride  and  by 
love. — Even  the  righteous  receive  reward  here  below. 
— The  disciple  of  the  Saviour  before  a  threefold  judg- 
ment, before  that:  1.  Of  his  conscience,  2.  of  his 
neighbor,  3.  of  the  Lord.  Comp.  1  Cor.  iv.  4. — God's 


106 


THE  GOSPEL  ACCORDING  TO  LUKE. 


righteousness  keeps  measure,  but  God's  love  is  im- 
measurably rich.  "It  gives  for  a  penny  more  than 
ten  thousand  pounds,  for  a  peck  more  than  a  hundred 
thousand  bushels,  for  a  little  drop  of  comfort  to  my 
neighbor  whole  streams  of  refreshments ;  for  a  little 
tear,  shed  from  love  to  Jesus,  a  whole  sea  of  blessed- 
ness; for  brief  temporal  suffermg  an  everlasting 
and  far  more  exceeding  weight  of  glory."  Brast- 
berger. 

Starke  : — Be  ashamed,  ye  scoffers,  that  pretend 
that  the  gospel  teaches  nothing  concerning  friendship  : 
He  who  commands  to  love  our  enemies,  presupposes 
that  true  friends  are  much  more  to  be  loved. — He- 
DiNGER : — In  all  wrong  suffered  we  must  leave  room 
for  the  wrath  of  God,  Rom.  xii.  19. — A  Christian  heart 
is  easily  entreated,  and  willingly  assumes  the  neces- 
sities of  the  saints. —  Nova  Bibl.  Tub.  :— Better  is 
it  to  lose  land  and  goods,  and  to  let  all  go,  than  to 
suffer  harm  to  the  soul.  Matt.  xvi.  26. — To  love  en- 
emies and  do  them  good,  is  the  Christian's  art  and 
test. — OsiANDER : — An  honest  man  seeks  his  own,  but 
a  Christian  Jesus  Christ's. — A  bought  or  bartered 
love  is  no  love  of  God  that  has  reward. — Cramer  : — 
Children  of  God  have  their  Father's  temper,  and  do 
not  let  themselves  be  rebuffed  by  the  unthankfulness 
of  man  from  doing  them  good. — Nulla  re  sic  coliiur 
Deus,  ut  misericordia,  Gregor.  Naziauz. — Majus  : — It 
is  a  desperate  bhndness,  rather  to  rush  upon  Divine 
vengeance,  than  to  show  kindness  and  meekness  to- 
wards our  own  brother. — Hedinger  : — Be  not  angry 
if  thou  gettest  back  again  just  the  coin  which  thou 
hast  given  out. — Why  do  others  trouble  thee  ?  Look 
to  thyself!  Gal.  vi.  1. — It  ought  not  to  go  hard  with 
love  to  give  that  which  Divine  truth  promises  to  give 
back.   Pro  v.  xix.  IV. — The  Christian  loses  by  liberal- 


ity nothing,  but  gains  very  much.  2  Cor.  viii.  10 ; 
Acts  XX.  35. — To  be  parsimonious  and  niggardly  is. 
not  the  right  way  to  become  rich,  but  to  be  benefi- 
cent and  free-handed  is  the  way. — The  jtis  ialionis 
is  with  the  righteousness  of  God  fuUy  in  accord,  and 
never  faUs.  Therefore  be  warned,  whosoever  thou 
art.  Judg.  i.  7;  1  Kings  xxi.  19-24.  Comp.  1  Kings 
xxii.  38,  39. 

Ubber  : — The  Christian  eye  for  human  faults  :  1. 
Strict  against  itself,  2.  gentle  towards  its  neighbor. — 
AnLFELD  on  vs.  36  : — 1.  The  source  from  which  com- 
passion springs  ;  2.  the  fields  on  which  it  brings  forth 
its  fruit ;  3.  the  hindrances  with  which  it  wrestles. — 
Uhle: — How  we  are  wont  to  demean  ourselves:  1. 
Towards  our  neighbor's  faults  ;  2.  in  the  case  of  suf- 
fering wrong  from  him ;  3.  in  the  case  of  his  neces- 
sity being  made  known  to  us. — Rautenberg  : — The 
Divine  compassion :  1.  The  type,  2.  the  ground,  3. 
the  reward  of  our  compassion. — Burke: — The  love 
of  compassion:  1.  Who  gives  it?  2.  How  is  it  exer- 
cised ?  3.  Who  rewards  it  ? — Schmaltz  : — Without 
self-conquest  no  true  love. — Alt  : — Who  can  con- 
strain his  enemies  to  esteem  ? — Stier  : — Concerning 
the  evil  habit  of  judging  others. — Van  Oosterzee  : — 
What  do  ye  more  than  others?  The  Christian  called 
to  distinguish  himself.  This  a  requirement :  1.  Whose 
scope  is  extensive ;  2.  the  urging  of  which  is  legiti- 
mate: 3.  the  remembering  is  needful.  On  1.  The 
Saviour  demands  that  His  disciples  should  be  more 
upright^  more  disinterested.,  mpre  steadfast  in  good 
than  others.  On  2.  The  Christian  must  distinguish 
himself  above  others ;  he  can  do  it,  and,  as  history 
shows,  he  does  it  in  fact.  On  3.  By  this  re- 
membrance. Humility,  Faith,  Heavenly  longing,  is 
awakened. 


Third  Section  :  The  Importunity  of  Love. 
(Vss.  89-49.) 


EXEGETICAL  AJO)  CRITICAL. 

Vs.  39.  And  He  spake. — From  transitions  of 
this  sort  we  see  how  loose  the  thread  is  which  con- 
nects the  different  elements  of  the  Sermon  on  the 
Mount  in  Luke.  Respecting  the  understanding  of 
the  irapa^oAri,  see  Lange,  on  Matthew  18,  and  below 
on  ch.  viii.  The  here  cited  parabolic  saying  ap- 
pears according  to  the  more  exact  report  of  Matthew, 
ch.  x.  24 ;  XV.  14,  to  have  been  spoken  on  another 
occasion,  and  not  to  belong  to  the  original  Sermon 
on  the  Mount,  although  in  and  of  itself  it  is  quite 
possible  that  the  Saviour  frequently  used  such  gnome- 
like dicta. 

Can  the  bUnd. — If  one  is  inclined  to  insist  upon 
some  connection  between  the  four  parables  here 
following  and  what  precedes,  it  would  be  best  to 
settle  it  as  follows  :  "  The  disciples  might,  after  these 
words  of  the  Lord,  think  in  their  hearts :  It  is  not 
easy  to  be  a  Christian !  They  were  called  to  sliow 
to  the  world  by  their  preaching  and  by  their  walk 
the  way  which  the  Lord  showed  them :  therefore 
this  above  all  was  needful,  that  they  themselves 
should  allow  the  light  to  penetrate  themselves,  and 
should  establish  themselves  upon  the  right  and  only 
ground.  To  this  now  does  the  Lord  admonish 
them."     (Besser.) 

Tii<^,\ds. — Whoever  himself  is  blind  for  the  light 
of  truth  cannot  possibly  serve  another  as  leader,  but 


draws  him  \\  ith  him  into  destruction  which  reaches 
its  fearful  culmination  in  Gehenna.  This  was  plainly 
manifest  by  the  example  of  the  Fhai-isees,  comp. 
Matthew  xv.  14,  from  which  the  disciples  could  see 
what  leaders  they  should  not  be.  Although  all  men 
by  nature  are  spii-itually  blind,  the  judgment  here 
pronounced  is  perfectly  righteous,  since  the  blindness 
of  the  leaders  of  the  blind  to  the  Ught  of  the  Lord  is 
a  self-caused  one. 

Vs.  40.  OiiK  iariv  /xa^rjT-fis. — If  the  Sermon  on 
the  Mount  in  Luke  consists  in  part  of  a  collection 
of  different  sayings  of  the  Saviour  apart  from  their 
original  historical  connection,  it  is  then  indeed  super- 
fluous to  inquire  after  the  connection  of  the  preced- 
ing saying  with  this.  Yet  vs.  40  may  serve  to 
illustrate  the  naturalness  and  justness  of  the  judg- 
ment pronounced  in  vs.  39.  In  this  way,  namely : 
only  if  a  disciple  surpassed  his  master  could  he 
hope  to  be  preserved  from  the  ditch  into  which  he 
sees  his  blind  leader  fall.  Since,  however,  the  dis- 
ciple does  not  commonly  surpass  the  master,  he  has 
also  the  same  danger  to  fear.  As  a  rule  every  one 
is  constituted  like  his  master. — We  must  not  over- 
look the  fact  that  here  at  the  same  time  an  indirect 
intimation  is  given  to  the  Twelve  to  fashion  them- 
selves in  all  tilings  alter  the  character  of  their  new 
Master. 

Vs.  41.  And  v/hy  beholdest  thou. — Comp. 
Matt.  vii.  3.  Not  merely  "  a  climax  upon  the 
preceding"  (Gerlacb),  but  a  pointing  out  of  the  way 


CHAP.  VI.  39-49. 


107 


to  be  kept  from  the  character  and  fate  of  the  blind 
leader  of  the  blind.  Self-knowledge  and  amend- 
ment is  required  of  the  disciples  of  the  Lord  before 
they  judge  the  failings  of  others  and  offer  themselves 
to  them  as  leaders. 

Kdpcpoi. — "That  He  may  warn  us  the  more  dili- 
gently He  finds  a  palpable  comparison  and  paints  it 
before  our  eyes, — gives  such  a  sentence  as  this,  that 
every  one  who  judges  his^  neighbor  has  a  great  beam 
in  his  eye,  while  he  who  is  judged  has  only  a  little 
splinter,  so  that  he  is  ten  times  more  worthy  of 
judgment  and  condemnation  even  in  this,  that  he 
condemns  others."  (Luther.)  As  to  the  rest,  moral 
defects,  as  well  as  those  of  knowledge,  appear  to  be 
spoken  of  here,  such  as  the  Saviour  relatively  likens 
to  a  little  splinter.  The  Sokos  can  then  be  nothing 
else  than  just  that  foolish  imagination  of  a  greater 
excellence  compared  with  our  faulty  brother  :  there- 
fore the  man  with  the  5ok6s  is  immediately  called 
vwoKpnd  because  he  demeans  himself  as  if  free  of 
faults. 

Aia^\f\peis. — The  composite,  perhaps  chosen 
("  intenta  acie  speciabis."  Meyer)  in  order  to  place  in 
a  strong  light  the  difficulty  and  delicacy  of  the  work, 
in  which  the  greatest  carefulness  is  necessary.  How 
surely  every  one  has  first  to  look  to  himself  appears 
particularly  from  the  following  parable. 

Vs.  43.  Ou  yap. — First  of  all  this  parabolic  say- 
ing is  connected  with  what  immediately  precedes, 
*'  If  thou  dost  not  see  the  beam  in  thine  own  eye 
thou  wouldst  be  like  the  corrupt  tree,  which  cannot 
possibly  bring  forth  good  fruit."  So  Bongel :  qui  sua 
trabe  laboraiis  alienam  festucam  petit  est  similis  arbori 
make  boiium  frucium  affedanti.  Yet,  since  the 
Sermon  on  the  Mount  is  hastening  to  its  end,  we  may 
at  the  same  time  refer  this  word  back  to  all  the  pre- 
ceding requirements,  the  fulfilment  of  which  is  spe- 
cially dependent  on  the  condition  of  the  heart. 

A  good  tree. — Comp.  Matt.  vii.  15-20,  and 
Lange  ou  the  passage.  The  fruits  can  here  be  noth- 
ing else  than  works.  That  the  Saviour  is  here  par- 
ticularly thinking  of  misleading  spirits  in  the  Chris- 
tian Church  we  do  not  believe,  although  we  willingly 
concede  that  His  saying  may  also  be  applied  to  these : 
as  the  sign  of  such  it  is  not  the  walk,  but  the  doctrine, 
that  is  given.  In  a  striking  way  did  the  misleaders 
of  the  people  who  shortly  after  His  appearance  stirred 
up  the  unhappy  Jews  show  the  truth  of  this  His 
utterance.  They  knew  how  with  brilliant  promises 
to  allure  great  throngs  to  their  side,  but  their  beha- 
vior was  so  entirely  in  conflict  with  the  essential 
principles  of  religion  and  of  the  state,  that  by  this 
alone  they  could  not  but  forfeit  all  confidence.  The 
credulous  multitude  who  gave  credence  to  their 
words  learned  too  late  what  evil  fruits  these  trees  of 
abundant  promise  brought  forth. 

Vs.  45.  The  good  man. — Comp.  Matt.  xii.  35. 
Probably  no  part  of  the  original  Sermon  on  the 
Mount,  but  communicated  out  of  its  historical  con- 
nection by  Luke.  The  Saviour  regards  no  man  as 
naturally  good  in  the  Pelagian  sense  of  the  word,  but 
speaks  of  the  sinner  who  has  become  good  through 
grace.  Both  the  good  and  the  evil  man  He  sets 
forth  as  they  commonly  reveal  themselves  outwardly, 
without  however  denying  that  even  the  good  has  his 
weak  and  the  evil  man  his  better  side.  Tiie  heart  of 
the  one  and  of  the  other  is  the  magazine  {drjiravpds), 
out  of  which  perpetually  proceeds  what  therein  was 
in  no  small  measure  hidden. — For  out  of  the  abun- 
dance, comp.  Ps.  xsxvi.  2. 

Vs.  46.  And  why  call  ye  Me. — This  same  dic- 


tum is  communicated  in  a  complete  form,  Matt.  vii. 
21,  with  reference  to  the  Pharisaic  pretended  hohness. 
Yet  it  is  also  applicable  to  the  disciples  of  the  Lord 
so  far  as  in  their  disposition  remnants  of  the  old 
leaven  are  still  found.  It  is  only  possible  for  the 
greatest  misunderstanding,  the  most  perverted  ap- 
prehension of  the  ou  Tras  6  Key.  in  Matthew  to  find 
here  a  ground  for  declaring  the  external  confession 
of  the  Saviour  to  be  wholly  indifferent.  (Kant.) 
Comp.  Matt.  x.  32,  33.  In  the  connection  in  which 
Luke  reports  this  saying  of  the  Saviour,  it  consti- 
tutes of  itself  the  transition  to  the  concluding  parable, 
which  he  has  in  common  with  Matthew.  Before  any 
one  comprehends  the  requirements  of  the  ■jroietj/  in 
an  anti-evangelical  sense,  let  him  consider  what  the 
Saviour  himself  demands  as  the  essence  of  the 
fpyov  rod  deov,    John  vi.  29. 

Vs.  47.  nSj  6  ipx^/J-ifof,  K.T.A. — A  com- 
mencement of  the  concluding  parable  pecuhar  to  Luke, 
in  a  more  lively  form  than  in  Matthew.  The  whole 
conclusion  of  the  Sermon  on  the  Mount  shows 
sharply,  from  word  to  word,  a  striking  climax. 
Very  vivid  is  the  representation  of  the  man  who  not 
only  begms  to  build  but  also  incessantly  digs  deeper 
(f/8a^uf€),  and  does  not  rest  before  be  reaches  the 
firm  rock  {4irl  tijv  iriTpav).  That  this  is  done  in 
Palestine  even  now  by  solid  builders  is  stated  by 
Robinson,  Biblical  Researches,  vol.  iii.  The  rock 
can  here  hardly  be  primarily  the  person  of  Christ, 
as  in  1  Cor.  x.  4,  but  is  primarily  the  word,  wherein 
however  He  Himself  is.  Who  builds  thereupon  the 
house  of  his  hope  builds  secure ;  whoever  out  of 
Him  seeks  firmness  and  security  proceeds  towards 
certain  destruction.  The  work  of  both  builders 
becomes  plain  by  the  test.     Comp.  1  Cor.  iii.  1 1-1 5. 

Vs.  48.  A  flood.— He  Wette:  "an  inunda- 
tion." Comp.  Job  xl.  23,  LXX. — Symbol  of  all  possi- 
ble tests  which  the  edifice  of  faith  and  hope  can 
have  to  undergo  in  hours  of  doubt,  of  temptation, 
and  of  danger  of  death.  Then  is  true  for  the  disci- 
ple of  the  Lord  the  word — Proverbs  xii.  7.  The 
antithesis  is  so  much  the  more  striking  as  He  does 
not  here  oppose  the  morally  good  to  the  morally  bad, 
but  simply  the  careful  to  the  heedless. 

For  it  VT'as  well  buiit.-^"  For  it  was  founded 
upon  a  rock." — The  steadfastness  of  the  building 
does  not  lie  in  what  is  built,  but  in  the  foundation  ou 
which  it  is  built. — Comp.  Ezekiel  xiii.  11. 

Vs.  49.  Without  a  foundation. — eVi  t?V'  li/j-fj-ou, 
Matthew.  All  that  is  not  TreVpa  remains  a/j.fxos,  even 
if  it  were  outwardly  like  a  rock. — The  breach,  in 
Matthew  the  fall,  the  one  is  consequence  of  th< 
other.  In  both  redactions  the  Sermon  on  the  Mount 
ends  as  it  were  in  a  storm  of  wind,  earthquake,  and 
fire,  1  Kings  xix.  11,  12.  The  supposition  that  a 
rising  tempest  or  rain  hastened  the  end  of  the  dis- 
course and  placed  ou  the  lips  of  the  Saviour  this 
last  word  is  ingeniose  magk  quain  vcre.  Now  and 
then  without  doubt  the  Saviour  has  found  occasion 
from  the  nature  surrounding  Him  to  the  choice  of 
His  figurative  language,  e.  g.,  John  iii.  8  ;  xv.  i. 
But  did  He  also  in  Matt.  xv.  14,  or  in  John  xvi.  21  ? 
— Credat  Judceus  Apella. 

DOCTEINAJj  AND  ETniCAL. 

1.  The  four  parables  with  which  the  Sermon  on  the 
Mount  in  Luke  concludes  contain  the  most  admirable 
proofs  of  the  Saviour's  wisdom  as  a  Teacher.  They 
were  all  taken  from  daily  life,  and  also  from  histori- 


108 


THE   GOSPEL  ACCORDING  TO  LUKE. 


cally  given  circumstances.  One  had  not  far  to  go  to 
seek  blind  leaders  of  the  blind,  or  to  see  beautifully 
appearing  trees  with  evil  fruit.  So  far  as  such  mani- 
festations continually  repeat  themselves  in  the  church 
of  the  Lord,  an  eternal  significauce  may  be  ascribed  to 
them.  The  example  of  the  Saviour  moreover  shows 
plainly  how  far  those  are  from  the  ideal  of  Christian 
eloquence  who  condemn  a  great  richness  of  noble 
imagery.  Here  there  is  no  abstract  development  of 
ideas,  but  all  alike  pictorial  and  intuitive.  The  pre- 
sentation of  the  subjects  becomes  plain  in  that  these 
are  made  visible  in  persons  acting  very  variously. 
Alternately  we  hear  the  voice  of  the  deepest  love,  and 
that  of  the  earnestness  which  menaces  with  judg- 
ment. The  discourse  unfolds  itself  regularly  ;  is  as 
rich  in  surprises  as  in  gradual  climax,  and  ends  with 
an  utterance  which  must  leave  the  deepest  impression 
in  the  conscience.  '■'■  Non  opus  est,  omnes  homilias 
desinere  in  usuni  jiaracleiicum,^^  remarks  Bengel, 
with  great  truth,  on  Matt.  vii.  29.  After  the  reading 
of  the  Sermon  on  the  Mount  we  repeat  the  declara- 
tion, John  vii.  46. 

2.  Without  the  word  fxeTavoia  being  mentioned, 
the  last  part  of  the  Sermon  on  the  Mount  also  contains 
a  most  obvious  intimation  of  the  indispensable  neces- 
sity of  the  new  birth.  The  blind  who  leads  the 
bUnd  into  destruction ;  the  hypocrite  who  overlooks 
his  own  faults  compared  with  those  of  his  brother ; 
the  corrupt  tree  which  in  its  present  condition  can- 
not possibly  bring  forth  good  fruit ;  the  fool  who 
builds  his  house  upon  the  sand — all  give  us  to  re- 
cognize in  various  forms  the  image  of  the  natural 
man  in  his  delusion  and  pride,  in  his  ruinous  fall 
and  desti'uction.  In  vain  is  it  to  will  to  do  good 
so  long  as  one  has  not  become  good,  and  good  can 
no  one  make  himself  without  Christ.  Comp.  Jere- 
miah xiii.  23.  Thus  does  the  Lord  repeat  here  in  a 
practical  popular  form  essentially  the  same  thoughts 
which  He  in  John  iii.  has  expressed  before  Nicode- 
mus.  On  the  other  hand  He  states  the  one  infalli- 
ble sign  of  the  genuineness  of  the  great  change 
which  takes  place  in  the  heart  of  His  true  disciples  : 
the  joyful  doing  of  His  will. 

3.  When  we  observe  how  the  Saviour  in  this  part 
of  the  Sermon  on  the  Mount  also  insists  especially 
upon  an  active  Christianity,  it  is  almost  incompre- 
hensible how,  in  the  course  of  the  centuries,  and 
even  to-day,  so  much  Antinomism  could  show  itself 
in  the  Church.  For,  accordmg  to  His  intimations 
also,  His  disciple  can  and  will  be  blessed  alone  iv 
Tj)  irotr)(reL  aurov.  Comp.  James  i.  25.  Never  can  the 
vindicator  of  a  lax  and  shallow  morality  appeal  to 
His  words  so  long  as  He  has  not  rent  the  Sermon 
on  the  Mount  out  of  the  Gospel.  Yet,  alas,  to 
many  an  antinomistic  theory  is  the  profound  saying 
of  Gregory  of  Nazianzen  appUcable:  -npu^is  ini^aais 
beaip'ia'i. 

4.  If  we  apply  the  saying :  "  Out  of  the  abun- 
dance of  the  heart  the  mouth  speaketb,"  to  the 
Saviour  Himself,  how  deep  a  look  do  we  then  obtain 
through  the  clear  current  of  His  preaching  on  the 
Mount  into  the  golden  recesses  of  his  Divinely  human 
heart !  The  less  He  says  unequivocally  in  the  Ser- 
mon on  the  Mount,  who  He  is,  the  more  clearly 
does  it  show  itself. 

5.  Not  unjustly  has  the  conclusion  been  drawn 
from  this  part  of  the  Sermon  on  the  Mount,  how  much 
easier  it  is  to  take  note  of  others  than  of  ourselves ; 
how  nmch  more  convenient  to  show  a  Ijrother  the  way 
than  to  walk  therein  ourselves ;  how  great  the  danger 
of  ourselves  being  found  reprobates  while  we  work  for 


the  salvation  of  others.  Comp.  1  Cor.  ix.  21.  Perhaps 
it  was  similar  considerations  which  in  the  end  of  the 
last  century  gave  occasion  to  the  singular  question, 
"  Whether  it  is  a  miracle  when  a  clergyman  is 
saved  ? "  (Bretschneider,  f  1792.) 

6.  The  concluding  parable  of  the  Sermon  on  the 
Mount  unites  in  itself  allegory  and  prophecy  in  the 
most  beautiful  manner.  In  three  verses  there  is  here 
compressed  the  primeval,  and  yet  ever  fresh,  history 
of  all  that  which  has  been  built,  is  building,  and  until 
the  end  of  all  days  shall  be  built ;  on  the  one  hand 
without,  on  the  other  hand  in  and  upon,  the  word  and 
the  Spirit  of  the  Lord.  The  ixeydXT)  nTU'cts  of  the  house 
built  upon  the  sand,  was,  among  other  instances, 
heard  at  the  fall  of  unbeUeving  Judaism,  as  well  as  at 
that  of  all  unbelieving  philosophical  systems  which 
have  overlived  themselves,  and  at  that  of  every  state, 
of  every  church  which  is  not  built  upon  the  only 
true  foundation ;  and  all  this  will  repeat  itself  in  con- 
tinually greater  measure,  the  nearer  the  last  crisis  of 
the  future  approaches,  until  the  word  is  wholly  ful- 
fiUed:  1  Johnii.  17. 


HOIMILETICAIi  AJS'^D  PRACTICAL. 

He  who  allures  to  love,  threatens  also  with  the 
terrors  of  judgment. — The  blind  and  his  leader:  1. 
The  way  of  both ;  2.  the  fate  of  both,  a.  mournful, 
b.  inevitable. — The  disciple  must  be  as  his  master, 
1  John  ii.  6. — Whoever  will  be  to  others  not  a  mis- 
chief, but  a  blessing,  must  begin  to  know  himself 
aright. — Unloving  judgment  a  fruit  of  blindness  in 
the  judge. — Humility  before  God  leads  to  love  to- 
wards man. — A  serviceable  hand  not  seldom  coupled 
with  a  loveless  heart. — A  brother's  name  and  a 
brother's  service  without  true  brother's  love,  an  abom- 
ination before  God. — Only  the  absolutely  Holy  One 
is  able  and  entitled  to  judge  completely. — A  hypocrit- 
ical judge  of  his  brother  a  corrupt  tree  in  the  garden  of 
God. — The  connection  between  tree  and  fruit:  1.  In 
the  realm  of  nature ;  2.  in  the  realm  of  grace. — Chris- 
tian diagnosis.— What  is  to  be  expected  of  men  whose 
hearts  are  like  thorns  and  brambles. — The  heart  a 
treasure-chamber  for  very  different  treasures. — A  full 
heart  and  a  closed  mouth  agree  ill  together. — The 
Christian  cannot  be  silent  concerning  Jesus.  Acts  iv. 
20. — First  to  become,  than  to  be,  last  to  do. — The 
spiritual  vintage:  1.  Here  on  earth;  2.  in  the  future. 
— A  fourfold  relation  to  the  Lord  ;  there  are  men  who 

1.  Neither  say  Lord  !  Lord  !  nor  do  His  will;  2.  say, 
indeed.  Lord  !  Lord !  but  without  doing  His  will ;  3. 
do  His  will,  indeed,  but  without  saying  Lord !  Lord  ! 
(upright  but  anxious  souls) ;  4.  as  well  do  His  will, 
as  also  say  Lord !  Lord  !  The  last,  the  concurrence 
of  deed  with  word,  is  in  every  respect  the  best. — Nom- 
inal Christianity:  1.  In  its  guise  of  great  promise: 

2.  in  its  wretched  reality. — The  different  builders: 
L  One  plan  of  building,  but  two  manner  of  founda- 
tions ;  2.  one  crucial  test,  but  two  manner  of  results. 
— How  the  genuineness  of  faith  is  tested :  1.  In  the 
tempest  of  doubt ;  2.  in  the  tempest  of  affliction ;  3. 
in  the  tempest  of  death. — The  magnificent  Plan ;  the 
swelling  Flood ;  the  deep  Fall ;  the  heavy  Kuin. 

Starke  : — In  the  choice  of  a  leader,  whether  tem- 
poral or  spiritual,  all  foresight  and  prudence  is  to  be 
used  ;  the  danger  is  great,  the  mischief  often  irrepa- 
rable, of  hasty  choice. — From  the  ignorance  of  i)as- 
tors  I'ises  adulteration  of  the  true  service  of  God, 
superstitious  sermons,  abuses,  and  numerous  dis- 
orders. 2  Tim.  iii.  13. — The  least  splinter  can  destroy 


CHAP.  Vn.  1-10, 


109 


the  whole  eye ;  slight  seeming  sins  also  are  ruinous 
and  damnable.  Canticles  ii.  15;  2  Sam.  vi.  6,  7. — 
QuESNEL : — Whoever  diligently  proves  himself,  will 
not  easily  chastise  others.  Sir.  xxiii.  2. — True  self- 
knowledge  the  beginning  of  our  own  amendment,  and 
the  way  to  edify  our  neighbor. — The  wisdom  from 
above  makes  humble  and  compassionate,  but  earthly 
wisdom  presumptuous  and  unmerciful  men. — Self- 
complacence  corrupts  all  good. — Osiander  : — He  is  no 
pious  man,  out  of  whose  mouth  poisonous  calumnies 
are  heard.  Ps.  xv.  2,  3. — Quesnel  : — The  fruits  of  a 
carnal  or  of  a  spiritual  heart  are  the  works  of  the 
flesh  or  of  the  Spirit.  Gal.  v.  16  seq. — Bibl.  Wirt. : 
— The  evil  heart  of  man  becomes  then  good  when 
Christ  the  fruitful  oUve  tree  is,  by  faith,  planted  in 
the  same.  Acts  xv.  9. — He  is  only  a  mocker  that 
calls  God  his  Lord,  yet  obeys  not  His  commandments. 
Malachi  i.  6. — To  know  and  do  the  Lord's  will,  mani- 
fests a  faithful  servant.  Luke  xii.  47,  48. —  Osian- 
der : — Believers  are  in  all  storms  of  temptation  pre- 
served to  eternal  life.  Isaiah  xxxii.  2;  xxxiii.  16. — 
Ye  teachers,  ye  hearers,  ye  parents,  ye  children,  think 
on  a  right  laying  of  foundations  in  religion,  that  in 
the  hour  of  temptation  and  distress  ye  may  not  find 
yourselves  deceived. 

Heubxer: — The  disposition  to  give  a  verdict 
against  others,  the  fruit  of  a  false  eagerness  to  quiet 
one's  self. — The  Christian  must  be  severe  against 
himself,  mild-judging  towards  others. — The  culture 
of  grace  first  fashions  a  man  into  something  noble. — 
The  inward  disposition  in  man,  what  the  sap  is  in  a 
tree. — What  a  destruction  shall  come  upon  apostate 
teacheis! — Couard  (on  vs.  46): — The  confessing  of 
Jesus  Christ  in  Christendom.  It  comes  to  pass  that 
1.  With  many  the  confessing  of  Christ  is  wholly  want- 


ing (they  deny  the  Lord) ;  2.  with  many  this  confes- 
sion is  the  thoughtless  language  of  custom  (they  are 
Christian  in  name) ;  3.  with  some  only  an  assumed 
pretence  of  godliness  (hypocrites) ;  4.  with  others  a 
matter  of  the  heart  and  expression  of  hving  faith 
(true  Christians). — Jaspis  : — Hypocrisy  in  religion : 

1.  How  easily  it  creeps  over  us;  2.  how  quickly  it 
grows ;  3.  how  slowly  it  cures ;  4.  how  deep  it  casts 
us  down. — HoPFNER : — Four  things  of  principal  con- 
cern in  Christianity:    1.  Faith  makes  the  Christian; 

2.  the  life  shows  the  Christian ;  3.  suSer'mg  proves  the 
Christian  ;  4.  dying  crowns  the  Christian. — Krum- 
MACHER : — Who  shall  enter  into  the  kingdom  of 
heaven?  (on  vs.  46.  Comp.  Matt.  vii.  21-23.)  From 
this  saying  appears  the  threefold  necessity :  1.  Of  say- 
ing "  Lord  !  Lord ! "  2.  of  the  new  birth  through  the 
Holy  Spirit;  3.  of  incorporation  into  the  despised 
ecclesiola  in  ecclesia. — Claus  Harms  (on  the  Peri- 
cope  Matt.  vii.  15-22):  —  Deeper  Christian  truths  in 
the  text  read.  They  respect:  1.  The  teachers,  e^pe- 
cially  the  false;  2.  the  conditions  of  our  salvation, 
the  rule  and  the  exception ;  3.  the  future  decision, 
when  and  by  whom,  and  according  to  what  it  is 
made. 

"  Let  not  him  who  is  established  and  built  upon 
the  rock,  imagine  that  he  can  now  be  no  more  over- 
taken by  all  manner  of  affliction  or  danger.  Rather 
is  he  Uke  a  house  that  is  situated  on  the  shore  of  the 
sea,  upon  which  the  waves  beat  heavier  than  is  known 
to  houses  inland.  This  house  must  be  the  target 
and  mark  of  all  the  beating  storms  of  the  world. 
But  because  it  is  founded  on  the  rock,  it  may  indeed 
be  shaken  to  the  centre,  and  its  rafters  creak,  yet 
fall  shall  it  never,  for  its  foundation  stands  fast  and 
unmovable."     Chemnitz. 


3.  The  First  Return  to  Capernaum.     The  First-fruits  of  the  Believing  Gentiles  (Cn.  VII.  1-10). 

(Parallel :  Matt.  viii.  5-13.) 

1  Now  when  he  had  ended  all  his  sayings  in  the  audience  of  the  people,  he  entered 

2  into  Capernaum.     And  a  certain  centurion's  servant,  who  was  dear  unto  him,  was  sick, 

3  and  ready  to  die.     And  when  he  heard  of  Jesus,  he  sent  unto  him  the  [om.,  the]  elders 

4  of  the  Jews,  beseeching  him  that  he  would  come  and  heal  his  servant.  And  when  they 
came  to  Jesus,  they  besought  him  instantly  [urgently],  saying,  That  he  was  worthy  for 

5  whom  he  should  do  this  [to  have  this  done   for  him]  :  For   \said  they]   lie  loveth  our 

6  nation,  and  he  hath  built  us  a  synagogue  [and  our  synagogue  he  himself  built],  Tlien 
Jesus  went  with  them.  And  when  he  was  now  not  far  from  the  house,  the  centurion 
sent  friends  to  him,  saying  unto  him,  Lord,  trouble  not  thyself;  for  I  am  not  worthy 

7  that  thou  shouldest  enter  under  my  roof:  Wherefore  neither  thought  I  myself  worthy 
to  come  unto  thee :  but  say  in  a  word,  and  my  servant  shall  be  healed  [let  my  servant 

8  be  healed,  V,  0,'],  For  I  also  am  a  man  set  under  authority,  having  under  me  soldiers, 
and  I  say  unto  one.  Go,  and  he  goeth ;  and  to  another.  Come,  and  he  cometh ;  and  to 

9  my  servant,  Do  this,  and  he  doeth  it.  When  Jesus  heard  these  things,  he  marvelled  at 
him,  and  turned  him  about,  and  said  unto  the  people  that  followed  him,  I  say  unto  you, 
I  have  not  found  so  great  faith,  no,  not  in  Israel  [not  even  in  Israel  have  I  found  so 

10  great  a  faith].     And  they  that  were  sent,  returning  to  the  house,  found  the  servant 
whole  [well]  that  had  been  sick, 

1  Vs.  7.— Tiscbendorf,  after  B.,  L.,  koi  laB-qro},  instead  of  the  /fee.  Kai  JaSiicreTat.  The  former  appears  more  apTceable 
to  the  humble  tone  of  the  suppliant.  [And  the  latter  more  expressive  of  his  strong  faith.  This  is  supported  by  the  other 
MSS.  and  by  Cod.  Sin.— C.  C.  S.] 


110 


THE   GOSPEL  ACCORDING  TO   LUKE. 


EXEGETICAIi  AJSTD  CE.ITICAI;. 

Vs.  1.  He  entered  into  Capernaum. — Comp. 
Matt.  viii.  1-13,  and  Lange  on  the  passage.  The 
heahng  of  the  Leper,  which  Matthew  places  immedi- 
ately before  the  recovery  of  the  sick  servant,  had, 
according  to  the  more  exact  account  (Luke  v.  12-16), 
preceded  the  Sermon  on  the  Mount. 

Vs.  2.  Servant. — That  we  are  here  not  to  under- 
stand the  son,  but  the  servant  (iraty  here = So DAos,l::i> 
Acts  iii.  26),  appears  not  only  from  the  statement  of 
Luke,  that  this  sick  person  was  very  dear  to  the  cen- 
turion, which  in  the  other  case  would  have  been  su- 
perfluous, but  also  from  that  of  Matthew  that  he  was 
sick  in  the  house  of  the  centurion,  which  certainly 
would  have  needed  no  mention  if  it  had  been  his  son. 
The  cause  why  he  so  highly  valued  particularly  this 
servant,  apparently  his  only  one,  see  vs.  8  b. — [To 
refer  the  centurion's  concern  to  the  mere  fear  of 
losing  a  valuable  servant,  appears  an  exceedingly 
frigid  interpretation  of  the  phrase  "was  dear  unto 
him."— C.  C.  S.] 

Vs.  3.  Xlpea^vTEpovs. — Not  necessarily  apxia-wd- 
701701  (Acts  xiii.  15),  but  elders  of  the  people  in  the 
ordinary  sense  of  the  word.  It  need  not  surprise  us 
to  see  such  irpia^uTepoi  Tou  AaoC  come  to  the  Saviour 
with  an  entreaty  for  help;  for  why  should  all  ad- 
herents of  the  sacerdotal  party  at  tliat  period  have 
been  alike  hostile  to  the  Saviour  ?  Even  if  they  did 
not  themselves  share  his  expectation  and  his  faith, 
yet  they  must  have  been  afraid  of  turnmg  their  friend 
and  protector,  by  the  refusal  of  his  request,  into  an 
enemy,  smce  he,  moreover,— as  Jewish  selfishness 
would  easily  calculate— if  his  servant  should  recover, 
would  not  feel  himself  indebted  alone  to  Jesus,  but 
also  under  personal  obUgation  to  them.  They,  there- 
fore, bring  his  request  to  Jesus,  adding  commen- 
dation and  urgent  entreaty  thereto,  assuring  Him : 
"  He  is  worthy  that  thou  shouldest  do  this  for  him." 
And  the  Saviour,  who  had  refused  the  weakly  be- 
lieving ^aaiAiKos  at  Capernaum  (John  iv.  46-54)  to 
make  him  a  visit,  refuses  this  not  to  the  afflicted  cen- 
turion, and  counts  him  worthy  of  this  honor,  not  be- 
cause he  had  built  the  synagogue,  but  because  he 
had  shown  the  heroic  courage  of  faith. 

Vs.  5.  And  our  synagogue  he  himself  built. 
— There  are  several  examples  on  record  of  individuals 
who  had  founded  Jewish  synagogues,  see  Lightfoot 
ad  loc.  Even  the  founding  of  one  by  a  heathen  sug- 
gests no  difficulty,  since  the  sanctity  of  the  place  dfd 
not  depend  upon  the  founder,  but  on  the  religious 
consecration.  So  did  Herod  also  renew  the  temple. 
Moreover  this  centurion  was,  in  all  probabihty,  a 
proselyte  of  the  gate,  hke  Cornelius  (Acts  x.)  and  so 
many  others  besides. 

Vs.  6.  Sent  friends.— This  second  sending  is 
related  by  Luke  alone,  whose  account  supplements 
that  of  Matthew,  without  being  in  conflict  with  it. 
Now,  when  once  the  centurion  believes  that  Jesus  is 
on  his  way  to  his  dwelling,  he  holds  himself  bound 
not  only  to  await  the  Lord,  but  also  to  go  to  meet 
Him  (tt/jo's  o-e  eK^ilv,  VS.  7),  and  it  is  just  this  that 
makes  him  diflident.  Yet  now  he  sends  in  his  place 
—a  very  delicate  and  thoroughly  natural  touch— no 
mtercessors,  for  these  he  needed  no  longer,  but  inti- 
mate friends  of  his  family,  who  can  in  some  meas- 
ure take  his  place  in  greeting  the  highly  honored 
Guest.  It  is  much  more  probable  that  the  Saviour 
addressed  to  the  friends  of  the  centurion  the  praise 
bestowed  upon  his  great  faith,  which  Matthew  and 


Luke  give  account  of,  than  that  He  should  have 
uttered  it  to  his  face.  Even  though  he  did  address 
himself  by  others  to  Jesus,  Matthew  could  very  well 
declare  of  the  centurion,  that  he  came  to  Jesus  and 
entreated  Him,  according  to  the  well-known  rule: 
Quod  quisper  aliumfacit^  ipse  fedsse  putatur,  in  the 
same  manner  in  which  it  is  said  of  Noah  and  of 
Solomon  :  "  He  built  the  Ark,  or  the  Temple." 

Vs.  v.  Say  in  a  word.— Even  his  affliction  about 
his  sick  servant  redounds  to  the  honor  of  the  heathen 
centurion,  since  commonly  slaves  were  hardly  treated 
by  the  Romans  as  persons,  but  rather  as  things. 
Still  more  to  his  honoris  his  humility,  and  most  of  all 
his  vigorous  faith,  even  though  this  was  not  free  from 
heathen  superstition.  Without  doubt  he  has  already 
heard  about  Jesus,  and  represented  the  matter  thus 
to  himself,  that  the  good  Genii  of  health  appeared, 
the  evil  fled  before  Jesus  hke  troops  at  the  will  of 
the  general.  How  mighty  to  him  must  the  help  of 
such  a  ruler  of  spirits  have  appeared  !  He  asks 
nothing  more  than  the  word  of  command,  before 
which  the  paralysis  shall  give  way.  From  the  power 
of  his  own  words  he  concludes  as  to  the  might  of 
the  words  of  Jesus.  As  to  the  rest,  that  this  cen- 
turion was  no  other  than  Chuza,  Herod's  steward 
(Luke  viii.  3),  is  a  supposition  (Sepp)  that  is  entirely 
without  proof. 

Vs.  10.  The  servant  well  that  had  been  sick. 
— There  is  just  as  little  reason  (Lachm.,  Tischend.) 
to  expunge  the  phrase  rhv  aaSuvoivTa,  as  (Paulus, 
a.  0.)  to  understand  vyiaivovTa  only  in  the  sense  of 
reeoverinff.  Much  better  Bengel :  "  JS'on  niodo  sanwm, 
sed  sanitate  utentemy — According  to  Matthew  as 
well  as  Luke,  therefore,  the  healing  took  place  at  a 
distance,  as  in  John  iv.  46-54.  This  is,  however 
no  good  reason  for  considering  these  two  accounts 
as  different  relations  of  the  same  miracle.  "  The 
distinct  character  of  the  Synoptical  narrative,  the 
humble  power  of  faith  of  the  stranger  in  Israel  and 
its  deep  unpression  upon  Christ,  this  anti-Judaistic 
feature,  pregnant  of  the  future,  if  it  was  once  extant 
in  the  tradition  of  the  church,  could  not  possibly 
have  been  so  obliterated  by  the  fourth  Evangelist, 
considering  his  own  character,  and  have  been  per- 
verted almost  into  the  opposite "  (Hase). — How 
much  attraction,  moreover,  this  miracle  must  have 
had  for  Luke,  not  only  as  physician,  but  also  as 
J^aulinist,  needs  no  suggestion.  The  prophetic  dec- 
laration of  the  brmging  in  of  the  Gentiles,  which  the 
Saviour,  according  to  Matt.  viii.  11,  12,  uttered  on 
this  occasion,  Luke  gives  in  another  connection, 
ch.  xiii.  28,  29. 


BOCTEINAL  AND  ETHICAI,. 

1.  For  the  first  time  we  find  here  in  the  Gospel 
of  Luke  witnesses  of  a  miracle  at  a  distance.  An 
example  of  something  of  the  kind  we  find  in  the  Hfe 
of  Elisha  (2  Kings  v.),  without,  however,  discovering 
a  warrant  in  this  agreement  for  finding  here  a  myth- 
ical or  legendary  narrative  in  the  gospels  (Strauss), 
or  for  supposing  the  basis  of  both  narratives  to  be  a 
parable  (Weisse).  The  point  of  attachment  for  the 
miraculous  activity  of  the  Saviour  was  undoubtedly 
given  in  the  faith  of  the  centurion  and  in  the  sympa- 
thy of  his  friends  :  "  An  invisible  highway,  we  may 
say,  for  the  victorious  and  saving  eagles  of  the  great 
Imperator."  Lange,  Life  of  Chi-isf,ii.  p.  648.  But 
the  last  ground  of  all  must,  however,  be  sought  in 
the  entirely  unique  personality  of  the  Saviour.     If 


CHAP.  VII.  1-10. 


Ill 


He  was  really  the  one  whom  He  affirmed  Himself  to 
be,  distance  in  space  could  not  then  hinder  His  holy 
will,  united  with  that  of  the  Father,  from  working 
where  He  held  it  needful.  What  was  possible  to 
the  prophet  with  the  heathen  Naaman  certainly 
could  not  be  impossible  to  the  Son  with  the  heathen 
centurion.  By  this  very  fact  He  exhibits  to  us  the 
image  of  the  working  of  the  Father  (John  v.  17  ; 
xiv.  9),  which  is  impeded  as  little  by  time  as  by  space. 
At  the  same  time,  we  behold  here  as  in  a  mirror, 
how  He  in  heaven,  exalted  above  all  limits  of  the 
material  world,  can  work  directly  even  to  the  ex- 
treme Umits  of  the  earth.  Much  that  is  beautiful 
and  striking  respecting  this  and  other  miracles  of 
thQ  Saviour  is  found  in  the  Notes  on  the  Miracles  of 
our  Lord,  by  Archbishop  Trench. 

2.  Only  twice  do  we  read  in  the  Gospel  that  the 
Saviour  marvelled ;  He  who  at  other  times  exercised 
the  nil  mirari  in  Divine  perfection ;  once  at  the 
unbelief  of  His  fellow  citizens  at  Nazareth  (Mark  vi. 
6),  once  at  the  faith  of  this  heathen.  And  at  this  His 
wondering,  we  need  not  wonder ;  it  is  a  proof  the 
more  for  His  true  humanity.  The  whole  history  of 
the  world  may  be  called  a  continuous  history  of 
faith  and  unbelief,  and  by  these  two  is  the  infallible 
judgment  of  the  Lord  respecting  men  and  sinners 
determined.  The  praise  which  He  bestows  on  this 
heathen  is  the  more  remarkable,  because  it  evidently 
shows  that  the  Saviour  can  praise  and  crown  a  great 
faith  even  where  it  is  yet  mingled  with  erroneous 
conceptions  of  the  understanding. 

3.  A  strong  apologetical  value  hes  in  the  impres- 
sion which  the  report  of  the  miraculous  power  of  the 
Saviour  had  made  upon  a  heathen,  and  in  the  expec- 
tation that  a  word  at  a  distance  would  be  sufficient 
to  fulfil  his  wish.  Respecting  the  Christ  of  the 
negative  criticism,  we  understand  just  as  little  how 
He  could  give  occasion  to  such  a  report  as  how 
He  could  excite  so  bold  a  hope  in  the  heart  of  a 
heathen. 

4.  This  whole  history  is  a  striking  proof  of  the 
indispensable  necessity  of  faith  as  a  conditio  sine  qua 
non,  as  well  of  desiring  anything  of  the  Lord  as 
also  of  receiving  much  from  Him.  At  the  same 
time  the  character  of  true  humility,  in  opposition  to 
the  counterfeit,  is  here  made  evident.  False  humili- 
ty suffers  itself  to  be  kept  back  from  coming  to 
Jesus  by  the  sense  of  personal  unworthiness ;  true 
humiUty  confesses :  "  I  count  myself  not  worthy," 
but — comes.  Very  beautifully  Augustine  says : 
"  Dicendo  se  indignum  prcestiiit  dignimi,  non  in 
cujus  pariefes,  sed  in  cujiis  cor  Christus  intraret." 

5.  While  the  Saviour  concedes  to  the  heathen 
centurion  such  a  benefit,  He  is  not  unfaithful  to  His 
own  principle.  (Matt.  xv.  24.)  More  than  by  his 
building  of  the  synagogue  and  the  intercession  of 
the  elders  for  him  was  this  centurion  by  his  faith 
received  into  the  Israel  according  to  the  Spirit, 
and  made  partaker  of  the  Trepiro^T)  rf/s  KapBias  (Ro- 
mans ii.  29),  which  is  the  real  requirement  in  the 
kingdom  of  God. 

6.  The  manifestation  of  faith  in  a  heathen  in  con- 
trast with  the  unbelief  of  the  Jews  has  a  strong  sym- 
bolic side;  comp.  Matt.  viii.  11,  12  ;  John  i.  11-13. 
— For  a  doctrine  of  prayer  also  the  intercession  of 
the  elders  and  friends  has  a  great  significance,  as  a 
striking  argument  for  the  necessity  and  blessing  of 
this  service  of  love.  Comp.  James  v.  16.  "  These 
elders,  although  they  were  not  without  foith,  had 
nevertheless  less  faith  than  he  who  sent  them  (vs. 
9).     Yet  do  they  entreat  not  m  vain  for  him.     Thus 


can  often  less  favored  ones  profit  others  that  are 
farther  advanced  more  than  they  do  themselves. 
Even  so  also  the  friends  "  (vs.  6).     (Gerlach.) 


•  HOMILETICAL  AlfD  PRACTICAL. 

The  first  heathen  who  experiences  the  miraculous 
power  of  the  Saviour. — Great  faith:  1.  Courageous 
in  entreaty ;  2.  humble  in  approach ;  3.  joyful  in 
i-eceiving  the  benefit  of  the  Lord. — The  entreaty  of 
the  Jews  for  a  heathen  considered  from  its  singu- 
lar, touching,  and  successful  side. — No  greater  love 
for  Israel  than  the  care  for  its  highest  interests. — 
Jesus  ready  to  go  wherever  need  and  faith  call  Him. 
Urgent  intercession  the  best  service  of  friendship. — 
Prayer  and  faith  most  intimately  connected  together : 
1.  How  true  humility  leads  to  faith ;  2.  how  true 
faith  never  forgets  humility. — Christ  the  true  Ruler 
over  sin  and  sickness. — Heathen  precede  the  Jews 
into  the  kingdom  of  heaven. — There  is  more  faith  on 
earth  than  we  know  of. — Great  faith,  by  Jesus  1. 
Remarked  ;  2.  praised  ;  3.  crowned  ;  4.  held  up  for 
imitation. — The  centurion  of  Capernaum  before  a 
threefold  forum  :  1.  The  judgment  of  man,  vs.  4  (a): 
"  He  is  worthy,"  &c. ;  2.  the  judgment  of  conscience, 
vs.  6 :  "  I  am  not  worthy,"  &c. ;  3.  the  judgment  of 
the  Saviour,  vs.  9  :  "  Such  faith,"  &c. — The  great 
fivith  of  the  master  of  the  house  a  blessing  for  all  his 
household. — How  distress  drives  to  Jesus  and  how 
Jesus  comes  to  the  distressed. — Great  faith  a  singu- 
larity :  1.  This  Is  not  otherwise,  2.  this  cannot  be 
otherwise,  3.  tliis  will  not  be  otherwise. — The  good 
which  we  remark  in  others,  we  ought  to  praise  with 
cordiality. — Time  and  space  no  barriers  to  the  help- 
ful love  of  the  Lord. — In  order  to  be  highly  praised 
by  the  Lord,  one  must  be  humbled  most  deeply  be- 
fore Him. — A  School  of  Love :  1.  Of  a  heathen 
towards  Jews  ;  2.  of  Jews  towards  a  heathen ;  3.  of 
the  Saviour  towards  both  together ;  a,  in  the  deed, 
6,  in  the  word  of  His  love. 

Starke  : — God  is  no  respecter  of  persons.  Acts 
X.  34,  35. — Nova  Bibl.  Tub. : — Christian  governors 
ought  duly  to  acknowledge  the  faithfulness  and  obe- 
dience of  their  subjects,  take  their  necessities  upon 
them,  not  leave  them  in  their  spiritual  and  bodily 
distress. — For  their  benefits  men  willingly  entreat 
God  and  men. — Outward  works  are  by  men,  on  ac- 
count of  their  own  profit,  most  praised,  but  Jesus 
looks  at  the  heart,  and  praises  faith. — Hkdinger  :-— 
Become  nothing,  that  thou  mayst  be  something  in 
Christ,  1  Corinthians  xv.  9,  10 ;  1  Peter  v.  5— 
"  Who  has,  to  him  shall  be  given,  that  he  may  have 
abundance."  The  true  grace  of  God  is  ever  in 
growth  and  increase. — To  the  hero  in  war  a  heroic 
faith  is  well  beseeming.— God  has,  even  in  the  mili- 
tary profession,  without  doubt.  His  own. — Our  best 
way  to  become  worthy  of  the  grace  of  Christ,  is  to 
count  ourselves  unworthy  of  it. — Majus  : — The  bet- 
ter a  man  knows  God  and  himself,  the  humbler  will 
he  be. — Canstein  : — Weak  faith  God  does  not  de- 
spise, but  a  stronger  faith  nevertheless  is  more  ac- 
ceptable to  Him. 

Lisco  :— Strong  faith,  1.  As  to  its  nature ;  2.  as  to 
its  reward.— Coming  to  Jesus:  1.  From  what  it 
springs :  a.  from  believing  confidence,  b.  fiom  love 
to  the  brethren  ;  2.  how  manifested  :  a.  with  hearty 
humility,  b.  with  unreserved  confidence ;  3.  how  rich 
in  blessings  it  is :  a.  it  procures  us  the  applause  of 
Jesus,  b.  it  is  salutary  for  others.— Palmer  :— What 
is  the  faith  which  is  well  pleasmg  to  the  Lord,  but 


112 


THE   GOSPEL   ACCORDING  TO  LTJKE. 


which  He  does  not  find  in  Israel?  1.  It  is  faith 
which  springs  from  humility  ;  2.  which  is  joined  with 
love ;  3.  which  aims  after  what  is  highest,  and  strives 
to  appropriate  it. — An  entirely  original  application 
of  vs.  8  in  Cassianus  Collat.  vii.  5  :  One  must  even 
so  bring  his  thoughts  under  military  command, 
summon  the  good,  to  the  evil  at  once  give  their  dis- 
charge.— FucHS  : — Concerning  Christian    faith:     1. 


Its  source;  2.  its  expression;  3.  its  blessing. — 
Ranke  : — Blessed  he  who  seeks  help  of  Christ,  1. 
For  His  love  there  is  no  man  too  mean  ;  2.  for  His 
power  there  is  no  wretchedness  too  great ;  3.  the 
condition  of  His  help  is  for  no  one  too  hard. — Thym  : 
— The  sicli  sei'vant  at  Capernaum:  1.  The  lord  of  the 
servant,  2.  the  sick  man,  3.  the  Physician. — Bengel  : 
— Faith :  1.  Kind  and  test ;  2.  profit  and  praise. 


4.  A  second  Excursion  from  Capernaum.  The  Son  of  Man  manifested  as  Compassionate  High-Priest  at 
Nain's  Gate  and  Simon's  Table ;  but  at  the  same  time  as  the  Holy  Messiah  as  opposed  to  the  Offence 
taken  by  John,  the  People,  and  the  Pharisees. 

Ch.  VII.  11-50. 


'       a,  THE  YOUNG  MAN  AT  NAIN  (Vss.  11-17). 
(Gospel  on  the  IGth  Sunday  after  Trinity.) 

11  And  it  came  to  pass  the  day  after,  that  he  went  into  a  city  called  Nain;  and  many 

12  [a  good  many]  of  his  disciples  went  with  him,  and  much  people.     Now  when  he  came 
nigh  to  the  gate  of  the  city,  behold,  there  was  a  dead  man  carried  out,  the  only  son  of 

13  his  mother,  and  she  was  a  widow:  and  much  people  of  the  city  was  with  her.     And 

14  when  the  Lord  saw  her,  he  had  compassion  on  her,  and  said  unto  her.  Weep  not.    And 
he  came  and  touched  the  bier  [the  coffin] :  and  they  that  bare  him  stood  still.     And  he 

15  said.  Young  man,  I  say  unto  thee,  Arise.     And  he  that  was  dead  [the  dead  man]  sat  up, 

16  and  began  to  speak.     And  he  delivered  him  to  his  mother.     And  there  came  a  fear  [an 
astonishment]  on  all :  and  they  glorified  God,  saying,  That  a  great  prophet  is  risen  up 

17  among  us;  and,  That  God  hath  visited  his  people.     And  this  rumour  of  him  went  forth 
throughout  all  Judea,  and  throughout  all  the  region  round  about. 


EXEGETICAIi  AND  CRITICAL. 

Vs.  11.  The  day  after. — By  this  noting  of  the 
time,  Luke  gives  us  full  liberty  to  make  the  raising 
of  the  young  man  at  Nain  to  follow  immediately 
after  the  healing  of  the  servant  of  the  centurion 
at  Capernaum.  It  took  place  ry  11?) s  sc.  rifj-ipa. 
If  with  some  we  were  obliged  to  read  rw,  then 
surely  KaSslfjs  (xpoj/y)  would  have  followed.  See 
De  Wette  ad  loc. 

Nain. — NaiV,  perhaps  '"{{S,  now  only  a  little 
hamlet,  Nein,  only  inhabited  ))y  a  few  families,  then 
a  small  town  in  the  tribe  of  Issachar,  hard  by  the 
source  of  the  brook  Kishon,  not  far  from  Endor,  two 
and  a  half  leagues  from  Nazareth.  The  name  signi- 
fies "  The  lovely,"  perhaps  on  account  of  the  pleas- 
ant situation  in  the  plain  of  Esdraelon.  Except  in 
this  passage  it  does  not  occur  in  the  sacred  history. 
The  fiithers  Eusebius  and  Jerome  knew  it  as  a  vil- 
lage two  Roman  miles  southward  from  Tabor.  See 
Winer  in  voce. 

Of  His  disciples. — We  may  understand  here 
fxa^-qTal  in  a  more  extended  sense  of  the  word,  with- 
out thereby  excluding  the  twelve  apostles,  who  had 
been  the  day  before  called  and  consecrated,  and  to 
whose  further  training  and  strengthening  in  faith 
such  a  miracle  as  that  now  to  be  accomplished  at  the 
very  beginning  of  their  apostolic  life  was  as  desirable 
as  beneficent.  The  multitude  doubtless  consisted 
partly  at  least  of  hearers  of  the  Sermon  on  the 
Mount,  who  now  were  to  see  anew  how  the  Saviour 


fulfilled  His  own  precept,  "  Be  merciful  as  your 
Father  is  merciful." 

Vs.  12.  Carried  out. — Comp.  Acts  v.  6.  Graves 
were  commonly  outside  the  towns.  TibvrtK<i>s  was 
apparently  omitted  by  A.  54.  because  it  was  of 
course  understood,  for  which  reason  there  is  no 
ground  to  put  it  in  brackets,  (Lachmann.)  Respect- 
ing the  variations  of  the  reading  auxTj  x'^/P"  (sc  ^v), 
which  moreover  only  slightly  change  the  sense,  see 
Meter  ad  loc. 

Vs.  13.  The  Lord. — An  appellation  pecu- 
liarly frequent  in  Luke ;  comp.  ch.  x.  1  ;  xi.  39  ; 
xii.  42  ;  xiii.  15  ;  xxii.  61,  especially  adapted  to  indi- 
cate the  majesty  revealing  itself  in  His  discourse 
and  action.  Bengel  has  a  fine  remark  :  "  Suhlimis 
hmc  appellatio  jam  Luca  et  Johanne  scribenfe  usita- 
tior  et  notior  erat,  quam  Matthmo  scribentc.  Mar- 
cus  medium  tenet.  Initio  doceri  et  confirmari  debuit 
liocfidei  caput.,  deinde  prces^ippord  potuit." 

Weep  not. — As  with  Jairus,  his  fear,  so  with 
this  widow  her  grief  is  first  allayed,  before  the  Lord 
displayed  His  miraculous  might,  eaTrXayxy'^r^^ri- 
Comp.  Matt.  ix.  36.  It  is  the  manifestation  of  the 
compassionate  High-priest,  which  is  so  coiisjiicuously 
dwelt  on  by  the  writer  of  the  epistle  to  the  Hebrews 
also,  kindred  as  he  is  in  spirit  with  Paul  and  Luke 
(Heb.  ii.  16,  18  ;  iv.  14). 

Vs.  14.  The  coffin  (aopSs).  It  was  open 
above.  Since  the  bearers  and  the  funeral  train  had 
of  themselves  stopped  at  the  approach  and  tlie  ad- 
dress of  Jesus,  who  certainly  was  not  wholly  unknown 
to  them,  it  is  not  necessary  with  Meyer  to  remark  in 


CHAP.  VII.  11-lY. 


113 


their  instantly  standing  still  a  trace  of  the  extraordi- 
nary. "  lliracida  prceter  necessitatem  non  sunt 
multiplicanda."  If  the  bearers  also  felt  compassion 
for  the  mother,  it  is  more  probable  that  they  them- 
selves expected  help. 

Young  man. — The  mighty  word  of  the  Prince 
of  Life ;  comp.  Luke  viii.  56  ;  John  xi.  44.  The 
instant  rising  and  speaking  of  the  dead,  shows  that 
not  only  life  but  also  strength  and  health  have 
returned,  and  the  Lord,  by  giving  him  back  to  his 
mother,  completes  the  miracle  of  His  power  by  the 
highest  act  of  His  love.  It  is  remarkable  how  the 
Saviour  immediately  after  their  restoration,  manifests 
a  visible  care  as  to  the  dead  raised  by  Him.  To  the 
daughter  of  Jairus  He  causes  food  at  once  to  be 
given ;  Lazarus  He  causes  to  be  relieved  of  his 
grave-clothes. 

Vs.  16.  An   astonishment Not  with   all,  it 

is  true,  equally  deep,  and  perhaps  not  wholly  free 
from  superstition,  but  yet  so  far  of  genuine  stamp 
as  it  led  to  a  thankful  glorifying  of  God  and  the 
Lord  Jesus.  That  they  extol  Him  as  a  prophet 
will  not  surprise  us  if  we  consider  that  the  prophets 
not  only  foretold  future  things,  but  also  performed 
miracles,  and  among  them  the  raising  of  the  dead. 

Hath  visited. — Comp.  Luke  i.  68.  In  respect 
to  the  a?sthetical  explanation  of  the  miracle,  there 
is  a  beautiful  homily  of  Herder's,  which  deserves  to 
be  compared. 


DOCTRINAL  AND  ETHICAL. 

1.  The  raising  of  the  dead  belongs  in  the  fullest 
sense  of  the  word  to  that  class  of  aTi/u.e'ia,  which 
serve  as  symbols  of  the  life-giving  activity  of  our 
Lord,  John  xi.  25,  26.  They  do  not  become  fully 
conceivable  unless  we  hold  fast  to  the  union  of  the 
Divine  and  human  in  the  person  of  Jesus,  and  to  the 
certainty  of  His  own  resurrection.  To  consider  the 
three  dead  persons  whose  resurrection  is  related  to  us 
as  only  api)arently  dead,  is  rationalistic  caprice.  But 
even  though  we  acknowledge  on  good  grounds  the 
reality  of  their  physical  dying,  it  is  by  no  means 
implied  in  this,  that  all  receptivity  for  the  influence 
of  the  miraculous  word  of  the  Saviour  had  departed 
from  them.  From  the  very  fact  that  thefr  heard 
this  miraculous  voice  (allowing  their  raising  to  be 
once  established  by  a  purely  historical  criticism)  we 
may,  it  seems  to  us,  infer  the  opposite.  For  this 
voice  makes  its  way,  not  to  the  body,  but  to  the 
spirit,  of  the  departed.  And  who  now  will  decide 
when  the  separation  of  the  spirit  from  the  body  is 
irrevocable,  and  their  re-union  utterly  impossible  ? 
This  only  takes  place  when  the  bodily  organism  is 
wholly  destroyed  or  rendered  uninhabitable,  and 
this  is  in  these  instances  by  no  means  the  case.  It 
is  not  mutilated,  wholly  decayed  bodies  which  the 
Lord  revives,  but  bodies  that  have  just  died,  whose 
corporeal  organism  needs  not  to  be  re-created  and 
restored,  but  only  to  be  reanimated.  "  There  was 
still  a  thoroughly  trodden  way  between  the  corpse 
and  the  spirit  which  had  left  it,  and  so  much  is  clear, 
that  the  corpse  of  the  departed  Ln  its  earliest  stage 
is  very  different  from  a  mummy  or  from  a  corrupt 
mass."  (Lange.)  This  remark  is  perhaps  of  no 
interest  for  those  who  conceive  the  connection  be- 
tween soul  and  body  as  external,  such  as  there  is 
between  bird  and  cage  ;  but  the  more  deeply  modern 
.science  considers,  along  with  the  undeniable  distinc- 
tion, the  intimate  connection  also  of  spirit  and  mat- 


ter, the  less  venturous  appears  the  conjecture  that 
the  spirit  immediately  after  death  stands  as  yet  in 
a  closer  connection  with  its  scarcely-abandoned 
dwelling-place  than  many  are  disposed  to  beheve. 
This  appears  especially  to  have  been  the  case  with 
the  dead  persons  whom  Jesus  raised.  Departed  in 
a  time  in  which  life  and  immortality  had  not  yet 
been  brought  to  light,  they  could  at  most  surrender 
themselves  to  death  with  composure,  without  long- 
ing after  death ;  they  were  moreover  still  bound  to 
the  earth  by  holy  bonds  of  blood  or  sympathy.  If 
ever  tears,  prayers,  and  entreaties  might  still  fetter  a 
spirit  to  the  earth  or  call  forth  a  longing  after  life, 
it  was  here  the  case,  and  scarcely  do  they  hear  the 
voice  of  Ortmipotence  when  they  can  and  wiU  obey. 

2.  If,  therefore,  the  possibihty  of  the  raising  of 
the  dead,  as  related  in  the  Gospel,  cannot  be  denied 
per  se,  its  reality  is  sufficiently  established.  The 
Saviour  Himself  enumerates  y^Kpol  (ydpoi^rat  (vii.  22) 
among  the  signs  of  His  redeeming  activity,  and  what 
had  already  been  performed  by  the  prophets,  beseem- 
ed Him,  the  highest  Ambassador  of  the  Father,  yet 
more.  Of  the  witnesses  of  these  facts  there  were 
many,  and  those  not  exposed  to  suspicion,  and  even 
in  a  later  period,  testimonies  as  to  this  point  are  not 
wanting.  See  particularly  the  fragment  of  Quadra- 
tus,  an  Evangelist  of  the  apostoUc  age,  in  Eusebius 
(H.  E.  iii.  3),  who  moreover  declares  that  this  apostoU- 
cal  writer  was  yet  extant  In  his  time,  and  was  known 
to  him  as  well  as  to  the  most  of  his  brethren.  Je- 
I'ome  also  {Catal.  Sci-ipt.  ch.  19)  gives  an  account  of 
it.  When  this  account  was  written  the  youthful 
persons  raised  by  the  Saviour  might  have  been  still 
living. — The  strongest  proof  of  their  truth  Ues  how- 
ever in  the  internal  character  of  these  narratives  of 
miracles.  Whoever,  with  freedom  from  prejudice, 
reads  the  account  o&  the  raising  at  Nain  or  at  Beth- 
any will  always  repeat  the  exclamation :  ce  ii'est  pas 
ainsii  qu'on  invente.  As  respects  the  silence  of  Mat- 
thew and  Mark  with  reference  to  this  miracle,  it  is 
difficult  to  give  any  other  answer  than  conjecture. 
Perhaps  it  arises  from  the  fact  that  the  name  of  the 
youth  or  his  mother  was  not  more  particularly 
known.  The  silence  of  Matthew  could  also  be  ex- 
plained if  we  were  at  hberty  to  assume  that  in  this 
expedition  from  (Japernaum  he  had  perhaps  remained 
behind  a  single  day  in  order  to  finish  the  settlement 
of  his  affairs.  That  of  Mark  is  sufficiently  explained 
by  the  fact,  that  his  Gospel  is  laid  out  on  a  much 
more  limited  scale.  In  view  of  the  great  abundance 
of  matter,  moreover,  no  one  of  the  narrators  under- 
took to  be  complete,  and  the  distinction  into  more 
ordinary  and  more  difficult  miracles,  %vhich  latter 
especially  they  were  not  to  pass  over  if  these  should 
not  be  controverted,  was  to  them  in  their  simplicity 
apparently  wholly  unknown. 

3.  In  comparing  the  raisings  of  the  dead  on  the 
part-  of  the  Saviour  with  those  of  the  prophets  on 
the  one  hand  and  those  of  the  apostles  on  the  other, 
there  comes  into  view  as  well  a  remarkable  distinc- 
tion as  a  beautiful  agreement.  The  Saviour's  raisings 
of  the  dead  are  attended  with  an  exalted  composure 
and  majesty  and  acting  from  His  own  completeness 
of  might,  before  which  that  tension  and  strain  of  all 
the  powers  of  the  soul  which  we  more  or  less  observe 
in  the  prophets  and  apostles,  wholly  vanishes.  What 
to  us  appears  supernatural,  for  Him  appears  the 
highest  nature. 

4.  The  event  at  the  gate  of  Nain  might  be  called 
one  of  the  most  striking  proofs  of  the  consoling 
doctrine  of  a  provideutia  special issima.     The  time  of 


114 


THE   GOSPEL  ACCORDING  TO   LUKE. 


the  death  and  the  burial  of  the  young  man — the 
road  taken  by  the  funeral  train — the  meeting  with  the 
Lord  directly  at  the  decisive  moment — nothing  of 
all  this  is  casual  here.  Time,  place,  and  circumstan- 
ces, all  are  ordered  to  reach  a  glorious  goal ;  com- 
fort to  the  afflicted ;  glory  for  the  Lord ;  revelation 
of  the  quickening  power  of  God. 

5.  The  Saviour's  raising  the  dead  was  on  the  one 
hand  a  symbol  of  the  life  which  He  causes  to  arise  in 
the  spiritually  dead  world  through  His  word  and  His 
spirit ;  on  the  other  hand,  a  prophecy  of  that  which  in 
the  eVxaTTj  JTnepa  shall  take  place  in  far  greater  meas- 
ure. Both  points  of  view  He  Himself  conjoins  in  the 
strictest  manner.     John  v.  24-29. 


nOSIILETICAX  AISTD  PRACTICAL. 

Nain's  gate,  the  sanctuary  of  the  glory  of  God.  "We 
see,  here  has  He  revealed  His  glory  as :  1.  The  great 
Pi'ophet  who  confirms  His  preaching  with  the  most 
astonishing  signs ;  2.  the  compassionate  High-Priest 
who  dries  the  tears  of  the  sorrowing ;  3.  the  Prince 
of  life  who  snatches  from  the  grave  its  booty. — The 
journey  of  the  Saviour  in  the  midst  of  His  disciples 
a  perpetual  confirmation  of  His  promise,  John  i.  51. — 
The  personal  meeting  together  of  the  Prince  of  Life 
witli  the  spoil  of  Death. — How  Death  strives  with  Life 
and  Life  with  Death:  1.  Death:  a.  strikes  down  the 
most  vigorous  age;  b.  rends  the  holiest  bonds; 
c.  occasions  the  bitterest  tears ;  2.  Life  is  here : 
a.  revealed  ;  b.  restored  ;  c.  dedicated  to  the  glory 
of  God. — The  meriting  of  the  Saviour  with  the  funeral 
train  a  proof  of  the  most  special  Providence  of  God. 
— Naiu's  gate,  a  school  for  Christian  suffering  and 
consolation. — "  Weep  not : "  1.  How  easy  to  use  this 
word ;  2.  how  difficult  to  obey  the  injunction  ;  3.  how 
blessed  to  dry  the  tears. — Christ  the  Life  of  man :  1. 
In  the  creation ;  2.  in  the  renovation ;  3.  in  the  res- 
urrection.—The  resurrection's  word  of  might :  1.  The 
exalted  tone;  2.  the  mighty  working;  8.  the 
God-glorifying  echo  of  this  word. — How  the  Lord : 
1.  Comforts  the  sorrowing;  2.  awakens  the  dead; 
3.  imites  the  severed. — The  dawn  of  eternity  break- 
ing over  the  gate  of  Nain. — Glory  rendered  to  God, 
the  best  fruit  of  the  miracles  of  Jesus. — How  the 
word  of  the  Saviour's  might  transforms  everything  : 
1.  A  funeral  train  into  an  array  of  witnesses  of  His 
miracles ;  2.  a  bier  of  the  dead  into  a  field  of  resur- 
rection ;  3.  a  mourning  widow  into  a  thankful  moth- 
er ;  4.  a  public  road  into  a  sanctuary  of  the  glory  of 
(iod. — He  who  marvels  at  great  faith  has  also  com- 
passion on  the  deepest  misery. — The  love  of  the  Lord : 

1 .  A  prevenient ;  2.  a  comforting ;  3.  an  all-accom- 
plishing love. — Ephesians  iii.  2-6.  —  The  youth 
raised  from  the  coffin ;  Jairus'  daughter  from  the 
death-bed  ;  Lazarus  from  the  grave. — The  journey- 
ings  of  Christ  a  gracious  visitation  of  God  to  His  peo- 
ple.— Nain,  in  a  few  moments  changed  from  a  vale 
of  misery  into  a  vale  of  beauty  (Nain  the  lovely). — 
The  work  of  the  Lord  :  1.  On  the  soul  of  the  mother ; 

2.  on  the  body  of  the  son. — Spiritually  awakened 


children  a  gift  of  the  Lord  to  parents. — Fear  and  joy 
here  most  intimately  united. — The  renown  of  the  Sa- 
viour at  this  period  of  history  of  His  life  as  yet 
continually  on  the  increase. 

Starke  :— Genuine  Christians  follow  Christ  whether 
the  way  goes  towards  Cana  or  towards  Nain — tow- 
ards Tabor  or  towards  Golgotha. — Brentius  : — The 
Lord  passes  over  no  city  with  His  grace.  The  day- 
spring  from  on  high  visits  even  the  meanest  villages 
and  hamlets  at  the  right  time ;  oh,  excellent  conso- 
lation ! — Cramer  : — The  world  is  a  lovely  Nain,  but 
death  destroys  all  pleasure  therein. — Weep  with  them 
that  weep,  rejoice  with  them  that  rejoice. — Bibl. 
Wirt. : — Young  people  should  not  put  the  thoughts  of 
death  so  far  from  them,  but  pray  with  Moses,  Ps. 
xc.  12. — Nova  Bibl.  Tub.: — How  often  does  the 
Lord  call  to  one  spiritually  dead,  "  Arise  " ;  and  he 
nevertheless  continues  to  lie  there. — Majtjs  : — Those 
who  are  awakened  to  spiritual  life  speak  with  new 
tongues  and  walk  in  a  new  hfe. — Osiander  : — Upon 
noble  deeds  follows  a  good  report,  a  renowned 
name. 

Lisco: — Christ  the  Vanquisher  of  Death:  1.  In 
His  gracious  affijction  for  man ;  2.  in  His  divine  might 
and  majesty. — The  funeral. — Heubner  : — Life  presses 
in ;  death  flies ;  admirable  change :  hfe  is  victori- 
ous over  death. — Jesus'  look  is  even  yet  directed 
upon  the  suffering  ones  in  His  church. — "  Whoever  is 
afraid  of  death  is  jfraid  of  the  Lord  Jesus."  Scriver. 
— The  joy  of  reunion. — Arndt  : — This  history  a  mir- 
ror of  sorrow  and  consolation :  1.  A  mirror  of 
sorrow  :  a.  Vanity  of  the  world  ;  b.  return  to  the  dust ; 
c.  the  uncertain  goal  and  hour ;  d.  the  vanishing  of 
worldly  comfort ;  c.  the  funeral  train,  the  way  of  all 
flesh,  processus  mortis.  2.  A  mirror  of  consolation  : 
a.  Christ's  countenance,  the  friendly  countenance  of 
God ;  b.  the  compassionate  heart  of  Jesus  ;  c.  His 
gracious  voice :  "Weep  not;"  d.  His  stretching  forth 
the  hand;  e.  His  vivifying  word. — Fuchs: — The 
preaching  of  the  young  man  at  Nain  to  the  Chris- 
tians of  our  time:  1.  Who  lives  shall  die;  2.  who 
dies  inherits  life. — A  glance  upon:  1.  The  dead 
young  man ;  2.  the  weeping  widow ;  3.  the  al- 
mighty Lord ;  4.  the  astonished  people. — Rieger  : — 
Two  mighty  dominions:  1.  A  dreary  one  of  death  ; 
2.  a  joyful  one  of  life.-»-PETRi : — The  wholesome 
knowleflge :  1.  Of  our  true  need ;  2.  of  the  Al- 
mighty help  of  the  Lord. — Westermeier  : — The  fune- 
ral train  in  the  gates  of  Nain:  1.  The  dead  man 
who  is  carried  out;  2.  the  mourners  who  follow 
after ;  3.  the  Comforter  who  suddenly  appears. 

N.  B.  We  may  remark  that  the  homiletical  treat- 
ment of  this  narrative  should  be  guarded  against  a 
too  sentimental  representation  of  the  death  of  the 
young  man,  the  sorrow  of  the  widow,  the  joy  of 
reunion,  and  the  like.  Nothing  is  easier  than  in 
this  way  to  elicit  from  the  hearers  a  stream  of 
tears,  but  the  sublime  simplicity  of  Luke  remains 
in  this  also  an  unsurpassed  model,  and  the  develop- 
ment of  the  specifically  Christian  clement  in  this 
Pericope  promises  more  fruit  than  the  fanciful  treat- 
ment of  its  merely  human  or  dramatic  elements. 


CHAP.  Vn.  18-35. 


115 


b.  THE  EMBASSY  OF  THE  BAPTIST  (Vss.  18-35). 
(Comp.  Matt.  xi.  2-19  in  part,  Gospel  for  the  3d  Sunday  in  Advent.) 

18,  19  And  the  disciples  of  John  shewed  him  of  all  tiiese  things.  And  John  calling  unto 
him  two  of  his  disciples  sent  them  to  Jesus  [the  Lord,  V.  0.^],  saying,  Art  thou  he  that 
should   come?  or  look  we    for  another    [are   we   to  look,  TrposSoKw/xev,  prob.  subj.]  ? 

20  When  the  men  were   come   unto   him,   they   said,  John    [the]    Baptist  hath   sent  us 

21  unto  thee,  saying,  Art  thou  he  that  should  come?  or  look  we  for  another?  And  in 
that  same  hour  [or,  In  that  hour^]  he  cured  many  of  their  infirmities  and  plagues,  and 

22  of  evil  spirits;  and  unto  many  that  were  blind  he  .gave  sight.  Then  Jesus  [And  He, 
V.  0.^]  answering  said  unto  them,  Go  your  way,  and  tell  John  what  things  ye  have 
seen  and  heard ;  how  that  the  blind  see,  the  lame  walk,  the  lepers  are  cleansed,  the 

23  deaf  hear,  the  dead  are  raised,  to  the  poor  the  gospel  is  preached.     And  blessed  is  he, 

24  whosoever  shall  not  be  offended  in  me  [or,  take  offence  at  mej.  And  when  the  mes- 
sengers of  John  were  departed,  he  began  to  speak  unto  the  people  concerning  John, 
What  went  ye  out  into  the  wilderness  for  to  see  ?     A  reed  shaken  with  the  wind  ? 

25  But  what  went  ye  out  forte  see?  A  man  clothed  in  soft  raiment?  Behold,  they 
which  are  gorgeously  apparelled,  and  live  delicately  [sumptuously],  are  in  kings'  courts. 

26  But  what  went  ye  out  for  to  see?     A  prophet?     Yea,  I  say  unto  you,  and  much  more 

27  than  a  prophet.     This  is  he,  of  whom  it  is  written,  Behold,  I  send  my  messenger  [angel, 

28  V.  0.]  before  thy  face,  which  shall  prepare  thy  way  before  thee  [Malachi  in.  1].  For 
[om..  For,  V.  0.*]  I  say  unto  you,  Among  those  that  are  born  of  women  there  is  not  a 
greater  prophet  than  John  the  Baptist :  but  he  that  is  least  in  the  kingdom  of  God  is 

"29  greater  than  he.     And  all  the  people  that  heard  him^  and  the  publicans,  justified  God, 

30  being  baptized  [or,  having  been  baptized]  with  the  baptism  of  John.  But  the  Phari- 
sees and  [the]  lawyers  rejected  [set  at  nought]  the  counsel  of  God  against  themselves, 

31  being  not  baptized  of  [by]  him.  And  the  Lord  said  [om.,  And  the  Lord  said,  V.  0.^], 
Whereunto  then  shall  I  liken  the  men  of  this  generation?  and  to  what   [whom]  are 

32  they  like?  They  are  like  unto  children  sitting  in  the  marketplace,  and  calling  one  to 
another,  and  saying,  We  have  piped  unto  you,  and  ye  have  not  danced ;  we  have 

33  mourned  to  you,  and  ye  have  not  wept.     For  John  the   Baptist  came  neither  eating 

34  bread  nor  drinking  wine ;  and  ye  say,  He  hath  a  devil.  The  Son  of  man  is  come  eating 
and  drinking ;   and  ye  say,  Behold  a  gluttonous  man,  and  a  winebibber,  a  friend  of  pub- 

35  licans  and  sinners  !     But  wisdom  is  justified  of  [by]  all  her  children. 

'  Vs.  19. — Rec:  jrpbs  toi/  'Irjo-oui'.     [With  A.,  Sin.,  13  other  uncials;  jr.  t.  Kvpiov,  with  B.,  L.,  R.,  H. — C.  C.  S.] 

[-  Vs.  21. — For  Rec  :  iv  a-vrij  Se  rfj  iapa,  Tisohondorf,  Tregelles,  and  Alford  read :  ei-  iKeCvr)  rjj  iiipcf,  as  Meyer  says, 
"on  insufficient  authority  and  insufficient  internal  evidence."  They  are  supported  by  B.,  L.  Cod.  Sin.  has  iv  eKeivj)  rg 
riiiepa. — C.  C.  S.] 

3' Vs.  22. — Rec. :  6  'Iijo-oBs.  [Om.,  6  'Iijo-oOs,  Tischendorf,  Tregelles,  Alford ;  in  Lachmann,  bracketed ;  om.,  B.,  D.,  H., 
Cod.  Sin.— C.  C.  S.] 

*  Vs.  28. — Rec. :  Aeyw  yap  ii^cir.  [Om.  yap,  B.  Cod.  Sin.,  L.,  X.,  H.  read  o/u.rji'  Keyca.  Tischendorf  reads  yap,  and 
remarks  :  "  nisi  conjunciio  adscripta  fuisset,  vix  tam  varie  legeretur." — C.  C.  S.] 

5  Vs.  31. — The  words  at  the  besiuninp;  of  the  31st  verse :  EiTre  6e  6  Kvpio^,  are  in  all  probability  spurious,  and  have 
been  introduced  from  some  evanpelistarium,  which  might  the  more  easily  make  a  new  address  begin  here,  as  vss.  29,  30  did 
not  appear  to  contain  a  saying  of  the  Lord  Himself,  Ijut  an  interposed  observation  of  the  evangelist,  which,  however,  is 
not  to  be  assumed.     See  below.    [Om.,  Cod.  Sin.] 

the  ancient  Christian  Church  as  of  the  reformers,  con- 
troverted this  view  as  untenable. — But  as  little  conceiv- 
able is  it  that  he  asked  this  question  for  the  sake  of 
his  disciples  alone,  or  that  he  would  in  this  way  even 
from  his  prison  offer  yet  a  last  pubhc  homage  to  the 
Lord.  (Osiander.)  It  is  rather  a  question  not  of 
secret  unbelief,  but  of  increasing  impatience.  Not 
the  Saviour's  person  but  His  mode  of  action  is  to 
John  a  riddle.  Matters  move  too  slowly  for  him, 
especially  as  he  himself  is  now  condemned  to  in- 
voluntary inactivity.  In  vain  does  he  wait  for  a 
speedy  and  public  declaration  of  the  Lord  in  respect 
to  His  Messianic  dignity.  It  annoys  him  that  the 
Saviour  speaks  more  by  deeds  than  by  words,  since 
these  deeds,  moreover,  are  not  miracles  of  punish- 
ment, like  those  of  the  old  prophets,  but  benefits, 
which  perhaps  did  not  so  well  correspond  with  the 
expectation  which  he  had  formed  to  himself  of  the 


EXEGETICAIi  AA'D  CRITICAX. 

Vs.  18.  Of  all  these  things. — The  miracles 
which  the  Saviour  had  performed  of  late,  especially 
moreover  the  raising  of  the  young  man  at  Nain,  the 
report  of  which,  vs.  17,  had  resounded  so  far.  Re- 
specting the  place  in  wliich  John  lay  in  prison,  see 
Lange  on  Matt.  xi.  2.  Matthew  brings  this  embassy 
into  another  historical  connection,  but  to  us  it  appears 
that  the  order  of  the  occurrences  in  Luke  deserves  the 
preference.  From  both  accounts,  however,  it  appears 
that  although  the  Baptist  was  deprived  of  his  free- 
dom, yet  the  intercourse  between  him  and  his  disci- 
ples still  continued  in  some  measure. 

Vs.  19.  Art  Thou. — We  also  cannot  possibly  as- 
sume that  John  doubted  respecting  the  person  of  the 
Lord.     With  reason  has  the  interpretation  as  well  of 


116 


THE   GOSPEL  ACCORDING   TO   LUKE. 


Lord  of  the  threshing-floor  with  His  fan  in  His  hands 
(Matt.  iii.  11, 12).  Perhaps,  moreover  (Ebrard),  it  was 
not  pleasing  to  hhn  that  the  Saviour  hitherto  had  as  yet 
made  no  sharplv-marked  separation  among  the  people, 
as  he  himself  liad  begun  to  do,  but  let  this  buildmg 
fall,  while,  working  formlessly,  He  journeyed  here  and 
there.  We  do  not  need,  therefore,  to  assume  "  that  it 
had  become  doubtful  to  him,  how  the  revelation  of 
God,  made  to  himself,  was  to  be  understood."  (Hof- 
man.)  But  certainly  it  must,  from  his  point  of  view, 
have  surprised  him,  that  the  Saviour  as  yet  appeared 
more  in  a  prophetical  than  in  a  properly  kingly  char- 
acter. So  far,  but  only  so  far,  can  we  speak  of  a 
doubt,  a  temptation  of  the  faith  of  the  imprisoned 
Baptist,  which  will  surprise  us  the  less  if  we  consider 
how  completely  as  yet  he  stood  within  the  limits  of 
the  Old  Covenant,  whose  heroes  distmguished  them- 
selves more  in  conflict  than  in  endurance,  and 
whose  great  reformer,  Elijah  the  Tishbite,  whose 
image  he  bore,  had  also  known  hours  of  abandon- 
ment and  anguish  of  soul  in  his  own  experience. 
(1  Kings  xix.  2-4.)  Why  should  a  soul  like  that  of 
the  Baptist  have  only  had  its  Tabor  heights,  and  not 
also  its  Gethsemane  depths  ?  And  this  all  becomes 
the  plainer,  if  we  consider  that  John  perhaps  in 
spirit  foresaw  his  end,  and,  therefore,  must  have  de- 
sired the  more  intensely  to  see  yet  before  his  death 
the  revelation  of  the  kingdom  of  God,  to  which  his 
whole  life  had  been  devoted.  Whoever  condemns  him, 
has  certainly  become  acquainted  with  a  life  of  faith 
more  by  description  than  from  personal  experience.  At 
the  same  tune  he  is  no  less  an  example  worthy  of  our 
miitation,  that  he  does  not  turn  himself  with  his  diffi- 
culty av/ay  from  the  Lord,  but  directly  to  the  only 
one  who  can  solve  the  riddle  for  him.  As  respects 
the  objection,  moreover,  that  he  could  not  in  bis  im- 
prisonment have  heard  such  remarkable  reports, 
comp.  Winer  on  the  article  Gefdngniss,  and  Acts 
xxiv.  23. 

Vs.  21,  In  that  hour.— The  disciples  of  John, 
according  to  this,  find  the  Saviour  in  the  midst  of 
His  miraculous  activity ;  and  this  account  of  Luke, 
which  is  far  from  being  "  a  merely  explicative  addition 
from  his  own  hand "  (Ewald),  on  the  contrary  ex- 
plains to  us  why  the  Saviour  gives  to  them  just  this 
answer  taken  from  His  employment  at  the  time.  In 
the  account  of  the  sick  here  healed,  it  must  not  be 
overlooked  that  Luke  also,  the  physician,  distin- 
guishes the  demoniacs  from  naturally  sick  persons 
(Meyer),  and  with  peculiar  emphasis  designates  the 
recovery  of  the  blind  as  a  gracious  gift  of  the  Lord 
(f'xap'caTo). 

Blind. — While  the  Lord  points  to  these  tokens 
of  His  Messianic  dignity  (comp.  Isa.  xxxv.  5,  6 ;  Ixi. 
1),  He  shows,  on  the  one  hand,  that  the  greater  pub- 
licity wished  for  by  John  was  already  sufficiently 
attained ;  on  the  other,  that  He  was  not  yet  minded 
to  speak  otherwise  than  through  these.  The  Baptist's 
question  itself  was,  moreover,  affirmatively  answered, 
for  he  received  in  this  form  the  assurance :  Jesus  is 
truly  the  Christ.  And  so  far  as  he  himself,  in  a  spir- 
itual sense,  had  become  poor,  the  gospel  was  also 
announced  to  him.  The  cpiestion  whether  here  by 
the  TTTojxo'  i^i  to  be  understood  outwardly  or  spirit- 
ually poor,  is  to  be  answered  thus,  that,  as  a  rule,  the 
latter  were  mostly  to  be  found  among  the  former, 
and  that,  therefore,  both  meanings  are  to  be  here 
united. 

Vs.  23.  And  blesHed  is  he.— An  intimation 
which  was  by  no  means  sui)erHuous,  cither  for  John, 
or  still  less  for  his  disciples,  and  least  of  all  for  later 


times. —  Whosoever  shall  not  be  oflfended  in 

Me:  —  "rnra  fclicifas,''^  Bengel,  comp.  1  Peter  ii.  8. 

Vs.  24.  And  when  —  were  departed. — In 
Matthew,  Tovrav  56  -wopevo/jifvuiv  i^p^a-To.  It  is  as 
if  the  Saviour  could  scarcely  wait  for  the  departure 
of  the  messengers  to  remove  immediately  the  un- 
favorable impression  which  the  question  of  the  Bap- 
tist had,  perhaps,  made  upon  the  people.  Not  alone 
to  vindicate  the  honor  of  John,  but  also  to  antieijiate 
further  difficulties  conceived  as  to  His  person  and  His 
work,  does  He  direct  an  explicit  address  to  the  people, 
in  which  He  extols  the  character  of  John,  but  re- 
bukes the  wavering  disposition  of  the  people.  If 
any  one,  perchance,  thought  that  John  had  not  re- 
mained consistent  with  himself,  the  Saviour  lets  this 
reproach  so  far  as  this  fall  upon  the  nation  itself,  that 
neither  John,  nor  Himself,  had  as  yet  been  able  to 
please  them.  He  makes  no  scruple  of  recalhng  to 
their  memory  the  image  of  the  Baptist  in  his  most 
briUiant  period. 

A  reed  shaken  with  the  wind  ? —  The 
Saviour  begins  with  intimating  what  John  had  not 
been ;  no  reed,  no  weakhng,  and  the  like.  The  assu- 
rance that  John  had  not  been  by  nature  a  wavering 
and  inconstant  man,  was  at  the  same  time  a  sure 
implication  that  the  Baptist,  therefore,  did  not  doubt 
respecting  the  person  of  the  Saviour,  as  Chrysostom 
has  already  justly  remarked  in  his  thirty-seventh  hom- 
ily. This  first  question  is  followed  by  no  answer, 
since  each  one  could  give  this  for  himself.  Observe 
further  the  fine  climax  in  the  arrangement  of  the 
interrogations,  KaXayiOV,  ^rSponrof,  npo(pr]T7}v. 

Vs.  25.  A  man. — The  question  is  intended  to 
contradict  the  conjecture,  that  John  had  sent  to  Christ 
because  his  unprisonment  was  burdensome,  and  he 
hoped  to  be  free  therefrom.  An  antithesis  between 
his  camel's-hair  garment  in  the  wilderness  on  the  one 
hand,  and  the  sumptuous  clothing  of  his  enemies  at 
the  court  on  the  other.  In  order  to  seek  a  weakling, 
one  had  to  go  not  to  the  prison,  but  to  the  palace. 

Vs.  26.  A  prophet? — Instead  of  allowing  that 
John  had  in  any  respect  lost  his  claim  to  this  name, 
the  Saviour  shows  how  far  he  was  even  exalted  above 
ordinary  prophets.  He  is  something  greater  (Neuter) 
than  all  his  predecessors,  since  he  could  claim  to  be 
the  herald  of  the  Messiah. 

Vs.  27.  This  is  he. — Comp.  Malachi  iii.  1.  "He 
is  if  ye  will  hear,  Elijah  who  is  to  come,  as  Malachi 
prophesied ;  and  before  whom  is  Elijah  to  go  to  pre- 
pare the  way  ?  Malachi  says :  '  Before  God  the  Lord 
Himself.'  What  does  Jesus,  therefore,  testify  of 
Himself,  when  He  says,  John  has  gone  as  Elijah  be- 
fore Him  V  Who  hath  ears  to  hear,  let  him  hear  ! " 
J.  Riggenbach. 

Vs.  28.  Among  those  that  are  born  of  women. 

Comp.  Matt.  xi.  11.     Luke  has  correctly  adjoined 

the  word  wpocprirris,  which  was  already  presupposed  in 
the  iynyfpTai  of  Matthew.  Among  all  the  prophets 
John  deserves  to  be  called  the  greatest,  because  he 
was  the  messenger  of  whom  Malachi  has  spoken. 
Respecting  the  ethical  worth  of  his  character,  the 
Saviour  does  not  here  speak  directly,  but  yet  He 
would  not  have  bestowed  this  praise  upon  His  Fore- 
runner, if  the  latter  had  only  possessed  prophetical 
dignity  without  high  excellence  of  character.  The 
second  part  of  the  declaration  is  by  no  means  to  be 
explained  as  a  testimony  of  our  Lord  in  reference  to 
Himself  (Fritzsche,  a.  o.).  How  can  the  King  of  the 
kingdom  of  heaven  place  Himself  on  an  equality 
with  those  who  are  in  llis  kingdom  ?  No,  He  speaks 
of  the  least  of  His  disciples,  and  this  not  only  so  far 


CHAP.  VII.  18-35. 


117 


as  they  appear  as  apostles  or  evangelists,  but  without 
any  distinction.  He  thinks  of  their  preeminence 
above  the  most  distinguished  men  of  the  Old  Cov- 
enant, the  array  of  whom  closed  with  John.  They 
had,  through  the  light  of  the  experience  of  His  re- 
deeming power,  deeper  insight  into  the  nature,  the 
course  of  development,  and  the  blessings  of  the  king- 
dom of  heaven,  than  had  been  the  portion  of  John. 
If  this  was  true  even  of  those  who  then  believed  in 
Jesus,  how  much  more  of  us  to  whom,  by  the  history 
of  the  centuries,  His  greatness  has  been  so  much 
more  gloriously  revealed. 

Vs.  29.  And  aU  the  people. — It  is  a  question, 
whether  we  have  here  a  remark  of  Luke,  meant  to 
give,  vss.  29,  30,  his  hearers  who  dwelt  out  of  Pal- 
estine a  more  particular  account  of  the  various  re- 
ception which  the  baptism  of  John  had  found  (Ben- 
gel,  Paulus,  Lachmann,  Bornemann,  Stier),  or  whether 
it  constitutes  a  continuation  of  the  discourse  of  the 
Saviour.  The  latter  appears  to  deserve  the  prefer- 
ence, as  the  words  dire  Se  6  kvj).,  vs.  31,  are  on  inter- 
nal and  external  grounds  suspicious,  while,  moreover, 
vss.  29,  30  contain  nothing  additional  which  the 
Saviour  Himself  might  not  have  said ;  and  besides, 
there  is  no  second  example  of  so  extended  an  inter- 
polation of  Luke  without  any  indication  of  it.  It  is 
a  statement  of  how  differently  the  preaching  and 
baptism  of  John  had  been  judged,  by  which,  there- 
foi-e,  the  reproach,  vss.  31,  34,  is  prepared. —  ["Vs. 
29  f.  does  not  contain  an  intervening  comment  of 
Luke,  which  is  opposed  by  his  usage  elsewhere,  and 
is  disproved  by  the  spuriousness  of  (lire  8e  6  Kvpios, 
vs.  31  (b.  Elz.),  but  is  the  language  of  Jesus,  who 
states  the  different  results  which  the  appearance  of 
this  greatest  prophet  had  had  with  the  people  and 
with  the  hierarchs.  It  must,  however,  be  admitted 
that  the  words,  in  comparison  with  the  force,  fresh- 
ness, and  oratorical  liveliness  of  the  preceding,  bear 
a  more  historical  stamp,  and  therefore  may  with 
reason  be  regarded  as  a  later  intercalation  of  tradi- 
tion."    Meyer. — C.  C.  S.] 

'ESiK-aiajtrai/  rhv  Qeov,  !.  €.,  not  Only:  "They  de- 
clared in  act  that  His  will,  that  they  should  receive 
the  baptism  of  John,  was  right"  (Meyer):  but  they 
approved  the  judgment  of  God,  which  called  them 
sumers,  that  needed  such  a  baptism  uuto  repentance. 

Vs.  30.  'HeeVrjo-ac.  It  was  God's  counsel  {0ov\v) 
that  the  Jews  through  the  baptism  of  John  should 
be  prepared  for  the  Salvation  of  the  Messianic  age. 
Sbice  now  the  Pharisees  and  Scribes  held  themselves 
back  from  this  baptism,  they  frustrated  this  counsel 
in  relation  to  themselves  {eh  eavToi/s),  and  exhibited 
themselves,  indeed,  the  bitterest  enemies  of  them- 
selves, as  has  been  in  all  times  the  case  with  the  re- 
jectors of  the  Gospel.  The  Saviour  in  this  whole  re- 
mark, just  as  in  John  v.  33-35,  looks  back  upon  the 
period  of  John's  activity  as  one  already  concluded,  and 
since  He  is  conscious  that  the  opposition  against  Him, 
at  bottom,  springs  from  no  other  source  than  that 
against  John  the  Baptist,  he  finds  the  way  prepared 
of  itself  for  the  following  parable. 

Vs  31.  Whereunto  then  shall  I. — Here  the 
inquiry  of  perplexity,  as  in  Mark  iv.  30  that  of  in- 
timacy with  His  disciples.  The  answer  is  an  irrefra- 
gable proof  with  how  attentive  and  tranquil  a  look 
He  observed  daily  life  even  in  the  plays  of  the  child- 
ish world.  In  children  He  sees  miniature  men,  in 
men  grown-up  children. 

Vs.  32.  Like  unCo  children. — We  must  declare 
against  the  common  explanation,  as  if  the  children 
(the  Jews)  had  so  played  and  spoken  among  one  an- 


other, for  who  should  then  have  been  the  ones  who 
would  not  dance  when  others  played,  nor  weep  when 
others  lamented  ?  Yet  as  little  do  we  believe  with 
Fritzsche,  that  Jesus  and  John  are  here  reckoned  in 
with  their  contemporaries,  that  the  former  were  to 
be  the  speakers,  and  the  latter  the  addressed.  We 
reverse  it  rather,  and  consider  Jesus  and  John  indi- 
cated (according  to  Matthew)  as  eralpoi,  over  against 
whom  the  people  are  introduced  speaking,  and  com- 
plaining that  these  friends  had  always  wanted  some- 
thing different  from  what  themselves  wanted  and 
did.  They  had  demanded  of  John  cheerfulness,  and 
he  had  come  fj-vre  iaBioop  fi^re  Trivcof ;  from  Jesus  they 
had  expected  strictness  and  sadness,  and  He  mani- 
fested a  mild  and  joyous  spirit.  In  this  view  no 
feature  of  the  comparison  is  lost,  and  yet  the  apphca- 
tion  is  not  forced  or  stiff.  Comp.  Lange,  lAfe  of 
Christ,  ii.  p.  761,  with  whose  objections  against  the 
explanation  of  R.  Stier  we  fully  agree. 

Vs.  33.  Neither  eating  bread,  nor  drinking 
wine. — Comp.  Luke  i.  15.  John's  austere  mode  of 
life  was  wholly  agreeable  to  the  spirit  of  his  teaching, 
but  displeasing  not  only  to  the  small  court-party, 
but  to  all  who,  pervaded  by  the  leaven  of  the  Sad- 
dueees,  held  unrighteousness  dear.  They  accused 
him  not  only  of  lunacy,  but  also  of  actual  possession 
(the  Scripture  distinguishes  the  two,  John  x.  20). 
No  wonder,  for  he  would  not  dance  when  they  piped 
before  him. 

Vs.  34.  The  Son  of  Man. — Here  is  this  appel- 
lation very  especially  fitting,  as  it  comes  at  the  be- 
ginning of  a  declaration  which  refers  us  to  the  Lord's 
ideal  Humanity.  He  was  come  eating  and  drinking, 
in  no  way  despising  the  comforts  of  social  life,  but 
temperately  enjoying  them,  even  in  company  with 
publicans  and  sinners.  But  herein  had  legal  self-right- 
eousness found  a  heavy  stone,  of  stumbling.  What  they 
had  not  Ijeen  able  to  endure  in  John,  they  appeared 
now  to  demand  in  Christ :  austere,  unbending  stern- 
ness. And  when  He  did  not  give  ear  to  this  demand, 
they  had  ready  at  once  the  names  of  glutton  and 
wine-bibber,  friend  of  publicans  and  sinners,  in  which, 
however,  they  did  not  consider  that  these  latter 
words  indicated  His  highest  titles  of  honor  (comp. 
Luke  XV.  2).  Not  only  had  the  disciples  of  John 
taken  offence  at  Him  (comp.  ch.  v.  33),  but  also  the 
Pharisees  and  all  that  were  accustomed  to  see 
through  their  eyes.  The  greater  part  did  not  receive 
Him  because  He  had  not  chosen  to  weep  when  they 
began  a  gloomy  lay  of  mourning.  It  would  have 
been  a  hopeless  attempt  to  labor  at  the  conversion 
of  such  a  nation,  if  no  exceptions  to  this  sad  rule 
had  been  found.  To  these  the  Saviour  refers  in 
the  following  words.  [Notwithstanding  that  the  au- 
thor's application  of  the  similitude  of  the  complain- 
ing children  to  the  Jews  is  supported  by  the  names 
of  Bleek,  De  Wette,  and  Meyer,  1  cannot  see  suffi- 
cient reason  for  abandoning  the  usual  interpretation, 
which  reverses  the  application.  It  is  confessedly  the 
unreasonableness  of  the  Jews  in  being  satisfied  nei- 
ther with  Jolin's  mode  of  life,  nor  with  our  Lord's, 
which  is  the  point  of  comparison.  Exactly  parallel 
to  this  is  the  unreasonableness  charged  by  the  chil- 
dren iu  the  parallel  upon  their  fellows.  To  say  that 
the  complaining  children  were  the  unreasonable  ones, 
in  expecting  their  fellows  to  accommodate  themselves 
to  every  whim  of  theirs,  appears  rather  an  after- 
thought, than  one  suggested  naturally  by  the  parable. 
It  is  true,  the  words  are,  "This  generation  is  like 
unto  children,"  &c. ;  but,  as  Bleek  admits,  passages 
like   Matt.  xiii.  24   show  that  these  words   do   not 


118 


THE  GOSPEL  ACCORDING  TO  LUKE, 


necessarily  mean  that  the  generation  itself  is  like  the 
complainers,  but  that  the  relation  between  this  gen- 
eration and  our  Lord  and  John,  was  like  that  set 
forth  in  the  parable.  There  is  certainly  weight  in 
Bleek's  objection,  that  this  iudefiniteness  can  hardly 
go  so  far  as  to  liken  the  generation  addressed  to  one 
class  of  the  children,  when  it  was  meant  to  be  rep- 
resented as  like  the  exactly  opposite  class.  But  this, 
it  appears  to  me,  does  not  turn  the  scale  against  the 
evident  correspondence  between  the  generation  com- 
plained of  by  Christ  and  the  children  complained  of 
in  the  parable. — C.  C.  S.] 

Vs.  85.  But  wisdom. — See  different  views  in 
Lange  ad  loc.  Perhaps  we  meet  here  with  a  prov- 
erb not  unkno^NTi  to  the  contemporaries  of  our  Lord ; 
at  least  this  declai'ation  has  a  gnome-hke  character. 
Wisdom  can  here  be  no  other  than  the  Divine  Wis- 
dom which  had  been  revealed  by  John  and  Jesus, 
and  in  Jesus  was  personally  manifested  :  her  children 
are  those  who  are  not  only  born  of  her,  but  also  re- 
lated to  her,  in  that  they  possess  a  wise  heart ;  and 
the  justification  of  wisdom  takes  place  where  she  is  ac- 
quitted of  accusations  of  this  kind,  and  acknowledged 
in  her  true  character.  Such  a  justification  was  to  be 
expected  from  her  children  alone,  but  also  from  all 
her  children.  We  are  not  to  understand  this  saying 
as  a  complaint,  but  as  an  antithesis  of  the  preceding ; 
an  encouragement  at  the  same  time  for  the  disciples 
of  Jesus,  when  they  should  afterwards  experience 
something  similar  to  that  which  He  and  John  had 
experienced. 


docteinaIj  ajstd  ethical. 

L  It  is  a  striking  argument  for  the  great  differ- 
ence between  the  Old  and  the  New  Testament,  that 
even  the  greatest  of  the  prophets  can,  at  the  begin- 
ning, accommodate  himself  only  with  difiiculty  to  the 
Saviour's  way  of  working.  Among  all  those  lofty 
and  brilliant  expectations  which  had  been  excited  by 
the  prophetic  word,  the  meek,  still  spirit  of  the  Gospel 
could  only  gradually  break  a  way  for  itself.  John 
must  continually  take  secret  offence  against  Jesus, 
before  he  had  become  in  spirit  a  disciple  of  the  best 
Master.  Thus  this  whole  history  is  a  continuous 
proof  of  the  truth  of  the  saying,  Matt,  xviii.  V :  "It 
must  needs  be  that  offences  come,"  and  as  here,  the 
(TKavdaXa  have  served  the  purpose  of  hastening  the 
revelation  of  the  glory  of  the  Lord,  and  the  coming 
of  His  kingdom. 

2.  Here  also,  as  in  John  v.  36,  the  Saviour  adduces 
His  ipya  as  arguments  for  the  certainty  of  His  heaven- 
ly mission, — a  new  proof  of  the  agreement  between 
the  Synoptical  and  the  Johannean  Christ,  but  at 
the  same  time  also  a  troublesome  sign  for  every  one 
who  still  with  the  apostles  of  unbelief  demands : 
"  dtez-moi  ces  miracles  de  voire  Evariffilc"  Tlie 
Saviour  did  not  perform  the  miracles  that  they  might 
become  stones  of  stumbling ;  on  the  other  hand,  they 
are  intended  to  be  means  of  advancement  on  the  way 
of  faith,  and  now  as  ever  His  answer  to  every  one 
who  secretly  takes  offence,  but  turns  himself  with 
his  doubts  to  Him  that  they  may  be  solved,  and  has 
remained  receptive  for  rational  persuasion,  is:  "The 
blind  see,"  &c.  But  whoever  cannot,  by  the  spiritual 
workings  of  Christianity  in  man  and  in  mankind,  be 
convinced  of  the  fact  that  something  superhuman  is 
working  concealed  therein,  for  such  an  one  all  ab- 
stract grounds  of  proof  are  fruitless.  From  this  fol- 
lows, moreover,  that  only  those  who  in  person  belong 


to  the  Tvtp\o7')  and  Kaicpol^  spiritually  healed  by  Je- 
sus, will  possess  a  persuasion  of  faith  which  can  be 
shaken  by  nothing  subsequent.  This  is  the  true  dem- 
onstration of  the  Spirit  and  of  power,  which  con- 
stitutes the  crown  of  all  Apologetics.  But  precisely 
because  the  Saviour  knows  this,  and  foresees  how 
much  it  costs  flesh  and  blood  to  remove  out  of  the 
way  all  offences  taken  at  Him  and  His  work.  He 
pronounces  all  blessed  who  raise  themselves  to  such 
a  height.  Another  Macarism  faith  may  perhaps  sub- 
join: "Blessed  he  who,  when  he  might  take  offence, 
turns  himself  to  Jesus  for  healing !  " 

3.  In  an  exalted  tone  and,  moreover,  with  perfect 
justice,  does  the  Saviour  praise  His  imprisoned  Fore- 
runner. The  whole  life  of  John  is  a  continuous  com- 
mentary on  that  which  is  here  said  in  a  few  words ; 
and  it  impresses,  therefore,  its  seal  on  the  correctness 
of  this  description  of  his  charactei".  Not  less,  more- 
over, does  a  praise  bestowed  on  such  an  occasion 
redound  to  the  honor  of  the  Saviour  Himself.  In 
the  first  place,  we  admire  here  His  deep  wisdom, 
which  takes  pains  to  obliterate  iu  the  best  manner  a 
perverted  impression ;  and  then  quite  as  much  the 
holy  severity  with  which  He,  without  respect  of  per- 
sons, censures  the  faults  of  His  contemporaries. 
While  the  Saviour  avoids  making  a  direct  declaration 
of  His  Messianic  dignity,  He  places  it  indirectly  in  a 
clear  light,  inasmuch  as  He  points  as  well  to  His  dis- 
tinction from,  as  also  to  His  exaltation  above,  the  po- 
sition and  spirit  of  the  Baptist.  And  as  the  people, 
after  what  had  just  taken  place,  were,  perhaps,  al- 
ready disposed  to  look  down  upon  the  prophet  of 
the  wilderness  with  contempt.  He  constrains  them 
rather  to  throw  a  searching  and  shaming  look  into 
their  own  hearts. 

4.  "The  least  iu  the  kingdom  of  heaven  is 
greater."  One  of  the  most  admirable  testimonies 
respecting  the  inestimable  preeminence  of  the  sin- 
cere disciples  of  the  Saviour ;  but  at  the  same  time 
also  a  witness  of  Christ  to  Himself  that  may  not  be 
slightly  esteemed.  What  a  consciousness  must  He 
bear  within  Him  who  exalts  His  least  disciple  above 
the  greatest  of  the  prophets,  and  yet  can  declare :  "  I 
am  meek  and  lowly  of  heart "  (Matt.  xi.  29). 

5.  The  diverse  behavior  of  the  publicans  and 
Pharisees,  in  relation  to  the  baptism  of  John,  gives 
a  convincing  proof  that  self-righteousness  sets  a  far 
greater  obstacle  to  the  coming  of  the  kingdom  of 
God  in  the  heart,  than  the  uni-ighteousness  of  the 
most  deeply-sunken  sinners.    Comp.  Matt.  xxi.  31,  32. 

6.  The  reception  on  the  part  of  their  changeable 
contemporaries  which  fell  to  the  lot  of  Jolm  and  Jesus, 
recurs  in  all  manner  of  forms  as  well  in  the  history 
of  the  Theocracy  under  Israel,  as  in  that  of  the  Chris- 
tian Church.  This  manifestation  repeats  itself  con- 
tinually where  men  judge  after  the  flesh,  where  men 
judge  the  truth  according  to  a  previously  settled 
system,  instead  of  unconditionally  subjecting  them- 
selves with  their  system  to  the  wisdom  of  God  ;  where, 
in  a  word,  the  natural  man  bears  dominion.  Only  of 
the  spiritual  man  does  the  apostle's  word  hold  good, 
1  Cor.  ii.  15.  Each  time  the  man  wills  otherwise 
than  God,  or  he  wills  that  willed  by  God  at  another 
time,  in  another  way,  and  in  another  measure.  The 
only  infallible  touch-stone,  therefore,  as  to  whether 
we  already  belong  to  the  reKva  rris  aocpia^  or  not, 
lies  simply  in  the  relation  in  which  we  stand  to  God's 
word  and  testimony.  The  truth  of  God  is  recognized 
with  such  assurance  by  the  cliildrcn  of  wisdom,  be- 
cause, even  when  it  is  in  conflict  with  their  natural 
feelings,  it  finds  the  deepest  echo  in  the  sanctuary 


CHAP.  Vn.  18-35. 


119 


of  the  heart  and  conscience.  The  children  of  wisdom 
are  essentially  identical  with  the  i>r]inuL  (Luke  x.  21), 
to  whom  the  things  of  God  have  been  revealed. 

'Z.  The  crown  of  all  the  arnj.e'ia  of  the  Lord,  and 
at  the  same  time  the  means  whereby  these  are  con- 
tinually propagated  in  the  spiritual  sphere,  is  the 
preaching  of  the  Gospel  to  the  poor,  which  is,  more- 
over, the  highest  signature  for  the  divinity  of  the 
Gospel.     Comp.  1  Cor.  i.  26,  31, 


HOMIIiETICAI,  AND  PRACTICAX. 

The  fame  of  the  Saviour  finds  its  way  to  a  soli- 
tary prison :  1.  How  John  stands  here  with  reference 
to  Jesus :  a.  with  a  secret  displeasure,  b.  with  a  ques- 
tion implying  desire ;  2.  Jesus  with  reference  to 
John :  a.  with  a  satisfying  answer,  b.  an  earnest  warn- 
ing, c.  an  emphatic  commendation. —  Doubts  must 
bring  us  the  quicker  to  Christ. — Doubt  dies  only  in 
the  immediate  neighborhood  of  Him  through  whom 
it  was  raised. —  "  Art  thou  He  that  should  come  ?  " 
This  question  is  answered,  a.  with  the  "  No  "  of  un- 
belief, 6.  the  "Yea"  of  faith,  c.  the  Hallelujah  of 
thankfulness. — The  great  Advent  question :  a.  its  high 
significance,  b.  its  satisfactory  answer. — The  miracles 
of  the  Saviour  in  the  natural  and  moral  world,  His 
best  credentials. — Christ  yet  continues  to  perform 
what  He  did  in  this  hour. — Christ's  healings  of  the 
l,\iiid. — Christ's  raisings  of  the  dead. — The  preaching 
■  of  the  Gospel  to  the  poor:  1.  A  clear  credential  for 
the  Saviour,  2.  an  inestimable  benefit  for  the  world, 
3.  an  infinitely  exalted,  yet  holy  commission  for  the 
Christian. — How  poverty  is  related  to  Christ,  and 
Christ  to  poverty. — The  blessedness  of  those  who  are 
not  offended  in  Christ:  1.  An  unusual,  2.  a  rich,  8. 
an  obtainable  blessedness. — The  holy  love  and  the 
holy  earnestness  of  the  Saviour  over  against  honest 
doubters. — The  flexible  reed  and  the  inflexible  char- 
acter of  John. — One  needs  not  go  to  the  shore  of 
Jordan  to  see  shaken  reeds. — The  prophets  in  camel's 
hair,  the  courtiers  in  sumptuous  clothing. — The  mor- 
ally free  mau  in  bonds,  and  the  slave  of  the  world 
in  freedom. — John  a.  equal  to,  b.  exalted  above,  the 
prophets  of  the  Old  Testament. — The  herald's  func- 
tion of  John  the  Baptist:  1.  In  its  origin,  2.  its 
significance,  3.  its  abiding  value. — The  greatness  and 
the  littleness  of  John  the  Baptist:  1.  His  higher 
position  above  other  prophets.  No  prophet  was  a. 
enlightened  with  clearer  light,  b.  privileged  with  a 
more  excellent  commission,  c.  crowned  with  a  higher 
honor,  d.  adorned  with  a  purer  virtue  than  John ;  2. 
his  littleness,  as  compared  with  the  genuine  disciple 
of  the  Saviour.  The  true  Christian  is,  on  his  part,  a. 
enlightened  with  clearer  light,  b.  privileged  with  a 
more  exalted  commission,  c.  crowned  with  a  higher 
honor  (John  XV.  15),  d.  called  to  purer  virtue  than 
John. — The  word  of  the  Saviour  concerning  the 
greatness  or  littleness  of  John  the  Baptist :  a.  hum- 
bling for  those  that  stand  below  him,  b.  encouraging 
for  those  that  stand  beside  him,  c.  cheering  for  tliose 
who  really  stand  above  him. — The  reception  of  the 
Baptist  with  Pharisees  and  publicans :  1.  Very  diverse, 
2.  tully  exphcable,  3.  now  as  then  of  important  con- 
sequences.— John  and  Jesus  found  and  find  the  same 
friends  and  the  same  foes. — Knowledge  that  God  is 
in  the  right  is  the  beginning  of  conversion. — Enmity 
against  the  truth  is  at  the  same  time  enmity  against 
one's  own  soul. — The  world  of  children  the  image  of 
the  world  of  men. —  The  alternation  of  frolicsome 
joy  and  complaints  is  after  the  manner  of  children, 


great  and  small. —  The  servant  of  the  Truth  never 
called  to  dispose  himself  according  to  the  changing 
humors  of  his  contemporaries. — How  far  is  it  per- 
mitted, or  not  permitted,  the  preacher  of  the  Word 
to  take  account  of  the  demands  which  others  make 
of  him  ? — Now,  as  ever,  strict  seriousness  is  con- 
demned by  the  world  as  lunacy. — The  Son  of  Man  is 
come  eating  and  drinking. — The  temperate  enjoy- 
ment of  life  approved  and  consecrated  by  the  word 
and  the  Spirit  of  the  Lord. — Christ  the  Friend  of  pub- 
licans and  sinners:  1.  A  vile  calumu}',  2.  a  holy 
truth,  S.  an  exalted  eulogy,  4.  a  jo}'ful  message,  5. 
an  example  worthy  of  imitation. — The  Lord  Himself 
a  proof  of  the  truth  of  His  word,  Luke  vi.  26. — The 
justification  of  Wisdom  by  her  children :  1.  Necessary, 
2.  certain,  3.  satisfactory. — As  long  as  there  are  chil- 
dren of  Wisdom,  that  which  is  foolish  has  nothing  to 
fear  before  God,  1  Cor.  i.  25. 

Starke  : — It  is  something  beautiful  and  pleasant 
when  teachers  and  hearers  stand  in  good  accord,  and 
diligently  edify  one  another. —  Quesnel  : — A  Chris- 
tian can  draw  profit  even  from  novel  tidings,  if  .he 
applies  them  to  his  own  edification  and  that  of  others. 
— Majus  : — Learn  to  answer  rightly  the  most  weighty 
inquiry  of  all,  who  the  true  Saviour  of  the  world  is, 
and  thou  shalt  be  well  enlightened. — According  to 
Christ's  example  we  should  rather  prove  with  deeds 
that  we  are  Christians,  than  with  words. — Canstein  : 
— It  is  something  great  when  one  can  fearlessly  appeal 
to  truth  and  deed.  2  Cor.  i.  12.— Majus:— Those  that 
walk  after  Christ  find  many  hindrances  and  ofiences 
in  their  way,  but  these  must  be  taken  out  of  the  way 
and  overcome,  Isa.  Ivii.  14. —  Osiander: — Steadfast- 
ness in  all  good  is  the  most  excellent  ornament  of  a 
servant  and  child  of  God.— Brentius  :— Careless  and 
rough  people  are  oftentimes  easier  to  be  persuaded 
by  the  word  of  truth,  than  presumptuous  hypocrites 
and  reputed  wise  men.  —  Whoever  despises  the 
counsel  of  God  which  is  meant  for  his  soul's  health, 
will  experience  God's  counsel  against  him  with  harm 
and  pain. — Hedingeu  : — God  can  manage  it  so  as  to 
please  no  one :  to  say  nothing  then  of  a  frail  man 
with  censorious  fault-finders.— God's  former  servants 
have  been  ever  calumniated,  how  then  should  His 
present  ones  fare  better  ?— The  world  cleaves  to  its 
wonted  way,  and  calls  evil  good  and  good  evil 
(Isa.  V.  20) ;  wonder  not  thereat.—  Osiander  :— The 
teacher  is  not  to  be  born  that  can  please  all  men. — 
Majus  : — Independent  wisdom  calls  all  fools  to  her- 
self, and  will  make  all  wise,  but  few  hear  her  and  fol- 
low her. — Heubner  :— Whoever  does  not  find  in  Christ 
his  salvation  may  wait  therefor  in  vain.— Only  one 
coming  will  overpass  all  our  expectations,  the  com- 
ing of'^Christ.— Christianity  is  founded  upon  history, 
up'on  facts.— Christianity  a  reUgion  of  the  poor.— 
GuYON  (on  vs.  28) :  —  John  is  the  type  of  the  con- 
dition of  penitence.  Whoever  has  truly  pressed  into 
the  sanctuary,  into  the  kingdom  of  grace,  whoever 
has  arrived  at  the  full  enjoyment  of  grace,  is  greater, 
more  blessed  than  he  that  remains  still  in  penitence. 
—Luther  (vss.  32-34) :—  "  If  one  preaches  the  Gos- 
pel it  amounts  to  nothing ;  if  he  preaches  the  Law, 
it  amounts  to  nothing  again :  he  can  neither  make 
the  people  really  joyous,  nor  really  sorry." 

The  Pericope  (vss.  18-27,  comp.  Matt.  xi.  2-10). 
The  double  testimony  which  Jesus  renders  before  the 
people:  1.  The  testimony  concerning  Himself,  vss. 
18-23  ;  2.  respecting  John  the  Baptist,  vss.  24-27.— 
Couaru  :— John,  1.  As  to  his  faith ;  2.  as  to  his  walk  ; 
3.  as  to  his  works.— Pii.  D.  Bukk  :— When  Jesus  will 
hold  up  before  a  soul  its  wretchedness  out  of  Him, 


120 


THE   GOSPEL  ACCORDING  TO  LUKE. 


He  tells  it  of  the  blessedness  of  those  that  abide  in 
Him.  C'on'raria  contrarm  cura7it>/,r, — Thym  : — Tlie 
questioa  of  the  Baptist.  We  take  :  1.  The  questioa 
for  testing :  a.  from  whom  it  proceeds,  6.  how  it  arose, 
c.  what  it  aims  at.  2.  The  answer  from  experience  : 
a.  who  gives  it,  b.  to  what  it  refers,  c.  what  prize  it 


proposes  to  us.  3.  The  testimony  in  truth :  a.  by 
whom  it  is  given,  b.  what  it  sets  forth,  e.  what  aim  it 
has. — HoPFNER : — The  glory  of  Jesus  who  came  into 
the  world  in  a  servant's  form. —  Floret  :  —  What 
the  Saviour  requires  of  those  who  will  prepare  His 
way  in  the  hearts  of  men. 


c.  THE  DINNER  IN  THE  HOUSE  OF  SIMON  THE  PHARISEE  (Vss.  3G-50). 
(Gospel  on  St.  Mary  Magdalene's  Day.) 

36  And  one  of  the  Pharisees  desired  him  that  he  would  eat  with  him.     And  he  went 

37  into  the  Pharisee's  house,  and  sat  down  to  meat  [rechned  at  table].  And,  behold,  a 
woman  in  the  city,  which  was  a  sinner^  [or,  a  woman  who  in  the  city  was  a  sinner], 
when  she  knew  that  Jesus  sat  at  meat  [was  reclining  at  table]  in  the  Pharisee's  liouse, 

38  brought  an  alabaster  box  [or,  flask]  of  ointment,  And  stood  at  his  feet  behind  Mm 
weeping,  and  began  to  wash  [moisten]  his  feet  with  tears,  and  did  wipe  them  with  the 

39  hairs  of  her  head,  and  kissed  his  feet,  and  anointed  them  with  the  ointment.  Now  when 
the  Pharisee  wliich  had  bidden  [invited]  him  saw  it,  he  spake  within  himself,  saying, 
This  man,  if  he  were  a  prophet,  would  have  known  who  and  what  manner  of  woman 

40  this  is  that  toucheth  him ;  for  [that]  she  is  a  sinner.  And  Jesus  answering  said  unto 
him,  Simon,  I  have  somewhat  to  say  unto  thee.     And  he  saith,  Master  [Teacher],  say 

41  on.     There  was  a  certain  creditor  which  had  two  debtors:  the  one  owed  five  hundred 

42  pence  [denarii],  and  the  other  fifty.  And  [om..  And,  V.  0."]  when  they  had  nothing 
to  pay,  he  frankly  forgave  them   [remitted  it  to]   both.     Tell  me  therefore,  which  of 

43  them  will  love  him  most?     Simon  answered  and  said,  I  suppose  that  Ae,  to  whom  he 

44  forgave  [remitted]  most.  And  he  said  unto  him.  Thou  hast  rightly  judged.  And  he 
turned  to  the  woman,  and  said  unto  Simon,  Seest  thou  this  woman  ?  I  entered  into 
thine  house,  thou  gavest  me  no  water  for  my  feet :  but  she  hath  washed  [moistened] 
my  feet  with  tears,  and  wiped  them  with  the  hairs  of  her  head   [om.,  of  her  head, 

45  V.  O.^].     Thou  gavest  me  no  kiss:  but  this  woman,  since  the  time  I  came  in,  hath  not 

46  ceased  to  kiss  my  feet.     My  head  with  oil  thou  didst  not  anoint:  but  this  woman  hath 

47  anointed  my  feet  with  ointment.  Wherefore  I  say  unto  thee.  Her  sins,  which  are 
many,  are  forgiven ;  for  [because,  V.  0.]  she  loved  much :  but  to  whom  little  is  for- 

48,  49  given,  the  same  loveth  little.  And  he  said  unto  her.  Thy  sins  are  forgiven.  And 
they  that  sat  at  meat   [reclined  at  table]   with  him  began  to  say  within  themselves, 

50  Who  is  this  that  forgiveth  sins  also?  And  [But]  he  said  to  the  woman.  Thy  faith 
hath  saved  thee ;  go  in  peace. 

1  Vs.  37.— Agreeably  to  the  most  probable  arrangement :  ^ns  ^i'  immediately  after  yvvri.  [Cod.  Sin.  places  the  words 
so.— C.  C.  S.] 

"^  Vs.  42.— iSec. .•  Ml)  cxorTiov  6e.  Ae  is  to  be  omitted.  [Ins.,  Cod.  Sin.  and  15  other  uncials;  om.,  B.,  D.,  L.,  P. — 
C.  C.  S.] 

s  Vs.  44. — Rec:  rais  9pi^\  t^s  K^4>o.Kr]';  auTrj';.    [Om.,  t^s  Ke(f>.,  A.,  B.,  D.,  Cod.  Sin.  al. — C.  C.  S.] 

affirmative  answer  to  this  question  (Schleiermacher, 
Strauss,  De  Wette,  Ewald),  we  have  no  scruple, 
nevertlieless,  to  attach  ourselves  to  those  who  de- 
clare for  the  original  diversity  of  the  two  narratives. 
For  both  accounts  agree  only  in  this,  that  in  the 
two  cases  the  host  is  named  "  Simon,"  and  that  the 
woman  who  anoints  the  Saviour  dries  His  feet  with  the 
hair  of  her  head.  But  on  what  grounds  it  is  impos- 
sible that  two  Simons  may  have  lived,  of  whom  one 
was  a  disciple  in  Gahlee,  who  treated  Jesus  with  dis- 
trust, and  the  other  a  recovered  leper  in  Judea,  wlio 
clave  to  Jesus  with  faithful  aflection,  we  comprehend 
as  little  as  why  those  whose  doubts  ai-ise  from  the 
agreement  of  the  two  names,  leave  us  yet  two  Ju- 
dases,  two  Simons,  and  two  Jameses  in  the  circle  of 
the  apostles.  And  as  respects  the  other  circum- 
stances, it  scarcely  needs  suggestion  that  two  affec- 
tionate and  thankful  women,  quite  independently  of 


EXEGETICAI,  AND  CRITICAL. 

General  Remarks. — 1.  Chronology.  Although 
Luke  makes  the  narrative  of  the  feast  in  Simon's 
house  follow  immediately  on  the  embassy  of  the  dis- 
ciples of  John,  yet  it  by  no  means  results  from  this, 
that  the  one  took  place  immeiHately  after  the  other. 
It  is  not  improbable  that,  among  others,  the  discourses 
of  the  Saviour  given  in  Matthew,  ch.  xi.  20-30,  pre- 
ceded it.  But  at  all  events  both  occurrences  belong 
to  the  history  of  the  public  life  of  the  Saviour  in 
Galilee  shortly  before  the  second  passover  (John 
vi.  4). 

2.  Harmony.  It  is  a  question  whether  this 
anointing  is  the  same  which  the  three  other  Evan- 
gelists mention  at  the  beginning  of  the  history  of  the 
Passion.     Although  distinguished  men  have  given  an 


CHAP.  Vir.  36-50. 


121 


each  other,  might  have  the  thought  occur  to  them 
of  bringing  the  Saviour  an  homage  of  such  a  kind. 
Besides  these,  all  the  features  of  the  case  are  differ- 
ent ;  In  this,  the  host  is  an  enemy,  there  a  friend,  of 
the  Saviour ;  here  it  was  an  anointing  from  thank- 
ful love,  there,  at  the  same  time,  an  anointing  for 
death ;  here  Jesus  is  censured  by  a  Pharisee,  there 
the  woman  by  a  disciple ;  here  it  is  haughtiness, 
there  it  is  selfishness,  which  is  the  source  of  this  hos- 
tility ;  here  the  sinner  is  pronounced  blessed,  there 
the  female  disciple  is  honored  with  the  highest  dis- 
tinction. "  A  criticism  which  in  these  representations 
can  see  images  with  no  solidity,  dissdlving  into  one  an- 
other, because  in  them  accidentally  there  are  two  hosts 
of  the  name  of  Simon,  or  some  other  similarities,  would 
more  easily  become  skilled  in  assigning  titles  and 
uniforms,  than  in  distinguishing  the  highest  deUnea- 
tions  of  character  and  exhibitions  of  peculiar  dispo- 
sitions in  the  higher  region  of  the  primitive  Chris- 
tian history  or  the  Christian  spiritual  life."  Lange, 
Lcben  Jesu.  Even  the  conjecture  (Neander)  that  the 
name  Simon  has  through  an  incorrect  tradition  been 
transferred  from  the  second  host  to  the  first,  we 
consider  as  arbitrary  as  uimecessary.  With  greater 
justice  it  might  perhaps  be  assumed  that  Mary  of 
Bethany  had  knowledge  of  the  act  of  the  Galilean 
woman,  and  had  therefore  the  earlier  come  to  the 
thought  of  showing  her  love  and  her  thankfulness  to 
the  Saviour  in  a  similar  manner.  The  endeavor  to 
identify  the  two  accounts  with  one  another  presup- 
poses a  view  of  the  incorrectness  of  the  evangelical 
tradition,  to  which  we  are  in  principle  opposed. 

Vs.  36.  And  one  of  the  Pharisees  desired 
Him. — Time  and  place  are  not  particularly  indi- 
cated. There  is  as  little  reason  for  ascribing  the 
very  invitation  of  the  Pharisee  to  hostile  inten- 
tions as  for  believing  that  it  sprung  from  the  good 
ground  of  esteem  and  affection.  Perhaps  pride  itself 
impelled  him  to  receive  a  Rabbi  at  his  table,  whose 
name  was  already  upon  so  many  tongues,  and  in  re- 
spect to  whom  one  did  not  know  how  high  he  might 
yet  rise.  And  the  Son  of  Man,  who  was  come  "  eat- 
ing and  drinking,"  yielded  wilUngly  to  his  invitation, 
although  we  may  well  suppose  He  was  not  unaware 
(John  ii.  25)  that  it  had  sprung  from  an  impure  in- 
tent. 

And  reclined  at  table. — It  appears  from  the 
sequel,  without  having  His  feet  washed  or  being 
anointed.  "  Jesus  lay  supported  on  His  left  arm 
with  His  head  turned  towards  the  table,  upon  a  pil- 
low, and  His  feet  were  turned  outward  to  where  the 
attendants  stood  ;  moreover  they  were  naked,  as  He 
had  laid  off  His  sandals."     De  Wctte. 

Vs.  3Y.  A  woman  who  in  the  city  was  a 
sinner. — The  name  of  the  town  is  not  given.  The 
conjecture  that  it  was  Jerusalem  (Paulus)  is  quite  as 
unfounded  as  many  others.  In  any  case,  we  are  to 
seek  the  theatre  of  the  event  in  Galilee.  "  Sinner  " 
appears  here  to  intimate  especially  an  unchaste  life, 
by  which  she  stood  in  evil  repute  among  her  fellow 
townsmen.  {See  vs.  39.)  Respecting  the  different 
ways  in  which  a  woman  among  tlie  Jews  might  pro- 
cure to  herself  the  name  afxapTu\6s,  comp.  Light- 
foot,  ad  loc. 

Very  early  has  this  sinner  been  regarded  as  one 
and  the  same  with  Mary  Magdalene,  on  which  ac- 
count the  church  has  appointed  this  gospel  for  her 
memorial.  See  Winer,  in  voce^  and  Sepp,  Lehen 
Jisu,  p.  281-292,  who  has  also  collected  the  most 
noticeable  legends  in  regard  to  her  person.  Un- 
doubtedly the  identity  of  the  persons  is  not  mathe- 


matically demonstrable,  but  much  less  can  we  desig- 
nate the  difficulties  which  have  been  raised  against  it 
as  entirely  unremovable,  and  we  doubt  whether  the 
Catholic  church  in  this  point  deserves  the  opposition 
which,  as  a  rule,  falls  to  her  share  from  the  most  of 
modern  expositors.  Tradition,  which  was  acquainted 
with  the  second  anointing  by  Mary,  the  sister  of  Laza- 
rus, would  not  also,  without  some  special  occasion, 
have  given  the  name  Mary  to  the  woman  first  anoint- 
ing. That  Mary  Magdalene  is  first  mentioned,  ch.  viii. 
2,  certainly  does  not  prove  that  she  could  not  before 
this  have  anointed  the  Saviour  in  Simon's  house. 
Perhaps  she  had  belonged  to  the  unhappy  ones,  out 
of  whom  Jesus,  only  a  short  time  before,  about  the 
time  of  the  visit  of  John's  disciples  (ch.  vii.  21),  had 
expelled  unclean  spirits.  A  sinner  Uke  Magdalene 
had  certainly  not  been  received  in  the  ordinary  way 
into  the  most  intimate  circle  of  friends,  and  as- 
suredly one  can  scarcely  imagine  a  more  beautiful 
occasion  for  it  than  the  act  here  recorded  in  Simon's 
house.  We  may  add  that  precisely  such  a  behavior 
as  that  recorded  of  the  woman  in  Simon's  house 
agrees  entirely  with  what  is  known  to  us  respecting 
the  loving  Magdalene  (John  xx.  11-18),  especially 
if  she  had  only  lately  been  healed  of  her  terrible 
plague.  But  enough  concerning  a  conjecture, 
which  certainly  cannot  be  fully  proved,  but  which 
still  less  deserves  to  be  rejected  without  further  in- 
quiry. Comp.  Lange,  Life  of  Christ,  ad  loc.  [I  do 
not  see  what  occasion  the  author  has  to  regard  Mary 
Magdalene  as  an  extraordinary  sinner.  As  Trench 
has  well  observed  in  his  work  on  Miracles,  demoniac 
possession  appears  to  have  implied  a  peculiar  de- 
ficiency of  the  energy  of  personal  will  in  the  afflicted, 
whether  natural  or  induced  by  weakening  disease,  but 
by  no  means  to  have  implied  of  course  any  pecuHai 
criminahty.  Undoubtedly  sin,  and  especially  sins  of 
voluptuousness,  tend  very  greatly  to  weaken  the 
moral  and  voluntary  energies.  But  there  are  so 
many  other  causes  that  may  effect  the  same  result, 
that  to  bring  such  an  imputation  against  Mary  Mag- 
dalene on  no  other  ground,  appears  to  me,  I  confess, 
little  better  than  a  posthumous  slander.  Then  the 
mention  of  Mary  Magdalene  immediately  afterwards, 
viii.  2,  in  a  mamier  that  does  not  betray  the  faintest 
consciousness  of  her  having  been  mentioned  before, 
is  certainly  very  little  agreeable  to  this  identification. 
Our  Saviour,  moreover,  although  He  came  to  seek 
and  to  save  the  lost,  and  although  to  His  inward 
view  one  saved  sinner  was  even  as  another,  appears 
in  the  choice  of  His  intimate  companions  to  have 
maintained  a  Divine  decorum,  such  as  breathes 
through  all  His  words  and  acts,  and  which  may  not 
without  reason  have  been  supposed  to  be  operative 
in  this  case. — C.  C.  S.] 

Vs.  3Y.  When  she  knew. — The  meals  at  which 
Jesus  took  part  appear  to  have  had  a  somewhat 
public  character.  The  entrance  stood  open  to  all, 
not  because  they  were  invited  with  Him,  but  because 
the  concourse  could  not  be  hindered. 

An  alabaster  flask,  a\d$u(TTpov  txvpov. — A  very 
fine,  mostly  wliite  species  of  gypsum,  but  not  so  hard 
as  marble,  and  theretbre  not  so  serviceable  for  finely 
polished  furniture.  "  Unguenta  optime  servaniur  in 
alabastris,'"  writes  Pliny,  xiii.  3,  and  to  this  notion 
apparently  it  is  to  be  ascribed  that  they  were  accus- 
tomed to  transport  unguents  and  perfumes  in  ala- 
baster flasks,  which  were  sealed  at  the  tops,  and 
opened  by  breaking  the  long  neck.  Perhaps  we  are 
here  to  understand  alabaster  from  Damascus  and 
Syria,    which    was    distinguished    especially    by   its 


122 


THE   GOSPEL  ACCOEDING  TO   LUKE. 


clearness,  while  the  best  Nard  ointment  was  pre- 
pared at  Tarsus  in  Cihcia.  Comp.  Friedlieb,  Die 
Archmol.  der  Leidensgeschkhte,  on  Matt.  xxvi.  6  scq. 
— Moreover,  among  the  ancients  there  prevailed 
elsewhei-e  also  the  custom  of  kissing  the  feet  of  those 
to  whom  it  was  intended  to  display  a  very  especial 
reverence,  especially  of  the  Rabbis  (Wetstein),  and 
the  noting  of  the  moment  when  the  whole  trans- 
action began  (^p|aTo),  contributes  not  a  little  to 
heighten  the  vividness  of  the  whole  narrative. 

Vs.  38.  And  began  to  moisten  His  feet  with 
tears,  and  did  wipe  them  Tffith  the  hairs  of 
her  head. — The  question  spontaneously  presents 
itself  to  us,  what  may  have  given  occasion  to  all  this 
burst  of  feeling  in  the  homage  rendered  by  the 
woman.  Without  doubt  she  had  previously  seen 
and  heard  the  Lord,  and,  in  whatever  way  it  may 
have  come  to  pass,  had  already  received  a  great 
benefit  from  Jesus.  We  are  most  disposed  to  un- 
derstand this  as  a  bodily  healing  and  benefit,  cer- 
tainly not  worth  less  than  the  debt  of  five  hundred 
denarii.  For  this  mercy  she  will  manifest  to  the 
Lord  her  thankful  love.  Perhaps  He  had,  in  order 
to  put  her  to  the  proof,  delivered  her  indeed  from 
the  malady  which  was  the  consequence  of  her  sinful 
Ufe,  but  as  yet  withheld  the  word  of  pardon  and 
grace,  of  which  she  stood  in  most  need.  So  there 
burns  along  with  the  flame  of  gratitude  the  secret  long- 
ing after  a  higher,  a  spiritual  salvation  in  her  heart. 
The  impure  wishes  to  be  declared  pure,  the  fallen  to 
be  raised  up,  the  sorrowing  to  be  comforted,  the 
thankful  for  recovery  to  be  blest  with  yet  greater 
fulness  of  grace.  For  a  shorter  or  longer  time  she 
has  already  been  looking  for  an  opportunity  to  draw 
near  to  the  Saviour  without  being  thrust  back  by  an 
incompassionate  hand,  and  now  wlien  she  hears  He 
is  a  guest  in  Simon's  house,  she  is  withheld  as  little 
by  felse  shame  as  by  fear  of  man  from  following  the 
drawing  of  her  heart. 

Vs.  39.  Now  when  the  Pharisee  .  .  . 
saw. — Without  doubt  the  first  feeling  of  the  Phari- 
see was  that  of  displeasure  that  such  a  woman  had 
ventured  to  pollute  his  pure  threshold.  But  with  that 
is  next  joined  dissatisfaction  and  doubt  in  reference 
to  his  guest,  who,  as  he  sees,  is  well  content  to  be 
touched  by  such  hands.  Without  any  organ  by 
which  he  is  able  to  place  himself  in  the  woman's  con- 
dition or  to  estimate  the  beauty  of  her  action,  he 
judges  according  to  the  logic  of  the  natural  man 
and  of  the  Jew  imprisoned  in  prejudices.  The  major 
term  of  the  syllogism  which,  in  secret,  he  forms  to 
himself,  is  double.  A  prophet  would,  in  the  first 
place,  know  what  is  hidden,  and  know  accordingly 
the  history  of  this  ai.Lo.pTo}\o$^  and,  secondly,  shudder 
at  the  contact  of  that  which  is  imholy.  That  the 
former  may  be  true  of  Jesus  and  the  latter  not,  does 
not  even  enter  his  mind.  The  minor  and  the  con- 
clusion from  his  point  of  view  need  no  statement. 
Among  the  Jews  the  idea  commonly  prevailed  that 
a  prophet  must  know  everything  secret,  and  that  in 
particular  ,the  Messiah  must  be  at  a  loss  for  an  an- 
swer to  no  question ;  therefore  the  ensnaring  ques- 
tions which  even  to  the  end  of  His  hfe  they  contin- 
ued to  propose  to  Him ;  therefore  also  the  infer- 
ence of  the  disciples  (John  xvi.  29,  30). — As  respects 
our  Simon,  moreover,  it  is  scarcely  to  be  doubted 
that  he,  how  much  soever  he  may  have  been  Kiyoov 
iv  eavTii,  yet  also  gave  vent  to  his  displeasure  by 
looks,  gestures,  and  fight  murmurs.  Tlie  Saviour, 
however,  has  no  need  of  that  to  hear  him,  He  al- 
ready reads  in  Simon's  thoughts.     He  vindicates  the 


honor  of  the  woman  and  His  own  in  a  noble  parable, 
which  He  presents  in  so  striking,  so  powerful  a 
manner  that  we  scarcely  know  which  we  should 
most  admire :  the  skill  with  which  He  causes  the 
accuser  to  appear  as  witness  against  himself,  or  the 
moderation  with  which  He  still  spares  Plis  host,  inas- 
much as  He  forbears  any  severer  censure  ;  whether 
the  holy  irony  with  which  He  explains  Simon's  de- 
ficiency in  love,  or  the  lofty  seriousness  with  which 
He  gives  him  to  feel  that  his  sin  is  yet  unforgiven. 

Vs.  41.  A  certain  creditor. — Under  the  image 
of  the  creditor  the  Lord  depicts  Himself,  while,  in 
the  debtor  that  owed  the  more  and  the  one  that  owed 
the  less,  we  behold  respectively  the  portrait  of  the 
sinner  and  of  Simon.  It  results,  therefore,  from  this, 
that  the  Saviour  declares  the  action  of  the  sinner  to 
be  a  work  of  thankful  love  in  consequence  of  a  bene- 
fit received.  It  does  not  however  necessarily  follow 
from  this  that  Simon  also  had  been  restored  by  a 
miracle  from  a  sickness  (Paulus,  Kuinoel) ;  the  bene- 
fit bestowed  on  him  (  =  50  denarii)  was  the  honor  of 
a  visit  from  the  Lord,  the  value  of  which,  however, 
must  have  been  exceedingly  small  in  his  eyes. 

Arivdpia,  a  Roman  silver  coin,  =1  drachma  =:  16 
asses  [about  IhJ.  sterling,  or  15  cents;  50  denarii 
=  $7.50  ;  500  D.  =  $75.00  :  both  sums  worth  then 
many  times  their  present  value. — C.  C.  S.]. 

Vs.  43.  I  suppose. — The  gravity  of  the  Pharisee, 
before  whom  a  problem  is  laid  for  solution,  does  not 
belie  itself.  With  greater  modesty  than  that  with 
which  he  had  just  murmured  in  secret  does  lie  give 
his  opinion,  and  is  rewarded  by  the  Saviour  with  an 
opdus  of  holy  irony,  an  opBas  which  is  about  to 
turn  itself  immediately  as  a  weapon  agamst  him. 

Vs.  44.  Seest  thou  this  woman  ? — Apparently 
Simon  had  as  much  as  possible  avoided  looking  at  her. 
At  least  he  must,  after  the  parable  he  had  heard,  have 
regarded  her  with  quite  different  eyes,  and  have  seen 
in  a  great  sinner  a  great  lover,  and  so  far  a  great 
saint,  if  he  compared  her  with  himself,  the  proud 
egoist.  But  now  the  word  of  rebuke  breaks  as  a 
flood  over  him.  The  great  distinction  which  the 
Lord  had  rendered  to  Simon  by  His  comiilg  He 
brings  at  once,  with  the  noblest  sense  of  dig- 
nity, into  view. — I  entered  into  thine  house. — 
The  cTov  at  the  beginning  of  the  address  gives  em- 
phasis to  the  tone  of  reproach,  of  which  Simon  is 
made  conscious  in  a  threefold  comparison  of  his 
behavior  with  that  of  the  sinning  woman.  Is'o 
washing  of  the  feet,  no  kiss  of  welcome,  no  anoint- 
ing has  he,  at  the  entrance  of  his  Guest  into  his 
dwelHng,  had  ready  for  Him.  What  Meyer,  ad  loc, 
in  reference  to  the  first  adduces  as  an  excuse,  name- 
ly, that  the  washing  of  His  feet  had  not  been  abso- 
lutely necessary,  since  the  Saviour  had  not  come 
directly  from  His  journey,  is  to  our  apprehension  not 
satisfactory ;  for  if  this  neglect  had  been  entirely  unim- 
portant or  accidental,  the  Saviour  would  certainly 
not  have  brought  it  up  to  him.  As  opposed  to  his 
lovelessness  and  his  avarice,  the  benevolence  and 
bounteousness  in  the  sinning  woman's  exhibition  of 
love  strikes  the  eye  so  much  the  more.  Simon  gives 
no  water — she  her  tears,  aquaru/n  prtciosmimas 
(Bengel),  and  instead  of  a  linen  cloth,  the  thousand 
hairs  of  her  head.  Simon  gives  no  kiss  upon  the 
mouth,  she  kisses  much  more  humbly  the  feet,  of 
the  Lord  ;  Simon  gives  no  iAaiov,  but  she  something 
much  more  precious,  jxvpov.  And  tliis  proof  of  her 
liomage  she  i)resented  to  the  Lord  from  the  very 
time  of  his  entrance,  d*'  tjs  ilai]\&ov.  {Sec  the  text- 
ual notes  on  vs.  45.)     The  reading  eiufjAtiei',  has  per- 


CHAP,  Vn.  36-50. 


123 


haps  arisen  from  the  fact  that  the  -woman  was  sup- 
posed to  have  entered  after  Jesus,  so  that  she  could 
not  well  have  manifested  her  love  to  Him  from  His 
very  entrance.  This  difficulty,  however,  vanishes  if 
we  consider  that  the  woman,  seeking  for  an  oppor- 
tunity for  her  work  of  love,  would  probably  have  en- 
tered very  soon  after  the  Saviour  ;  and  thus  at  the 
same  time  the  antithesis  is  most  distinctly  preserved 
between  that  which  the  two,  Simon  and  the  woman, 
had  done  at  His  entrance  into  the  house. 

Vs.  47.  Wherefore  I  say  unto  thee. — We 
consider  it  forced  and  unnatural  to  regard  \tyw  cot 
as  standing  in  a  parenthesis  (De  Wette),  and  sepa- 
rated in  some  measure  from  ou  x'^P'"-  Better  Meyer : 
"  On  this  account  I  say  to  thee  ;  for  the  sake  of  these 
her  exhibitions  of  love,  I  declare  to  thee  :  Forgiven 
are  her  sins,"  &c. 

'A<p4<j)VTaL — oTi  fiya,Tn}cre  ttoXv. — According  to  the 
Roman  Catholic  exegetes,  with  whom,  among  others, 
De  Wette  also  agrees,  the  words :  Because  she 
loved  much,  must  indicate  the  proper  cause,  the 
antecedeiis  of  the  forgiveness  of  the  debt.  The  Ro- 
mish church  has  here  found  a  support  for  the  doc- 
trine of  the  meritoriousness  of  good  works,  and  the 
Protestant  polemics  have  undertaken  to  confute  it 
by  often  in  some  measure  doing  violence  to  the  text. 
To  the  unsuccessful  attempts  to  escape  from  this 
difficulty  must  apparently  be  added  the  following : 
"  Her  sins  are  forgiven  her  (this  she  knows,  and) 
therefore  has  she  exliibited  much  love  ;  "  or  this  : 
"  Her  sins  are  forgiven  her,  that  she  might  love 
much,"  or  "  that  the  Pharisee,  from  her  thankfulness, 
might  be  well  able  to  conclude  that  already  much 
must  have  been  forgiven  her,"  &c.  All  these  intcr- 
'pretations  suffer  shipwreck  on  the  simple  significa- 
tion of  the  words,  especially  of  on,  and  the  parable 
also,  vss.  41,  42,  shows  evidently  that  the  Saviour 
received  her  work  as  a  token  of  thankful  love.  Had 
the  woman  really  already  received  entire  assurance 
of  forgiveness,  and  her  rich  love  now  been  the  proof 
of  it,  as  it  is  asserted,  then  the  assurance,  vs.  48, 
would  have  been,  at  least  in  a  good  measure,  super- 
fluous. No,  the  pi'ogress  of  the  case  is  this :  The 
woman  held  herself,  by  a  former  benefit  (bodily  heal- 
ing perhaps,  but  not  as  yet  any  full  assurance  of  for- 
giyeness),  quite  as  much  favored  by  Jesus  as  if  a 
debt  of  five  hundred  denarii  had  been  remitted  to  her. 
Out  of  thankfulness  for  tliis  benefit  she  had  come 
believingly  to  Jesus  (vs.  50),  and  had  shown  to  Him 
in  her  love  the  strength  of  her  thankful  faith,  and 
now  she  receives,  in  such  a  temper  of  mind,  not  out 
of  merit,  but  out  of  grace,  the  assurance  of  the  for- 
giveness of  sins.  Simon,  on  the  other  hand,  con- 
siders himself  as  Uttle  favored  by  the  visit  of  Jesus 
as  by  the  remission  of  a  debt  of  fifty  denarii ;  there- 
fore also  he  has  shown  the  Lord  little  love. — "  But 
to  whom  Httle  is  forgiven  the  same  loveth  little," — 
and  because  he  had  so  httle  faith  and  love  he  could 
moreover  have  Uttle  (or  no)  part  in  the  forgiveness 
v>'hicli  he  did  not  even  earnestly  desire. — However, 
the  hohness  of  works  seeks  in  vain  a  support  in  these 
words,  for  Jesus  Himself  says  (vs.  50) :  "  Thy  faith 
hath  saved  thee,"  and  by  this  of  itself  makes  known 
that  her  love  had  flowed  from  the  fountain  of  faith. 
Because  she  believes  and  has  manifested  this  her 
faith  by  love,  therefore  does  forgiveness  fall  to  her 
lot. — We  can  hardly  see  that  now  any  other  diffi- 
culty remains  to  be  removed,  since  at  all  events  we 
read  elsewhere  also  that  love  covers  even  the  raidti- 
tude  of  sins,  and  that  mercy  rcjoiceth  against  judg- 
ment, 1  Peter  iv.  8  ;  James  ii.  13 ;  Matt.  xxv.  34- 


40.  That  she  has  deserved  forgiveness  by  her  love, 
the  Saviour  is  as  far  from  saying  as  that  she  has  de- 
served it  through  faith ;  but  only  through  the  faith 
which  works  by  love  (Galatians  v.  G),  was  she  recei> 
tive  for  the  benefit  of  forgiveness,  which  He  immedi- 
ately bestowed  upon  her  purely  out  of  grace.  [Meyer's 
explanation  appears  to  me  better:  "This  on  i]yd- 
■7rrj(T6  TToAu  does  not  contain  the  cause  and  therefore 
not  the  antecedent  of  the  forgiveness.  So  Catholics 
interpret  it,  proving  therewith  their  doctrine  of  the 
meritoriousness  of  works,  and  of  late  also  De  Wette, 
apprehending  love  to  Christ  as  one  with  faith  in 
Him  ;  Olshausen,  seeking  to  surmount  the  difficulty 
of  the  thought  in  his  way,  and  interpreting  love  as 
receptive  activity  ;  Paulus,  B.  Crusius.  The  contrary 
is  established,  not  by  dogmatics  (see  the  admirable 
remarks  of  Melanchthon,  in  the  Apol.  iii.  31  seq., 
p.  8*7  seq.,  ed.  Rech.),  but,  as  appears  by  the  context, 
because  this  interpretation  is  entirely  inconsistent 
with  the  Trapa^oA-fi  lying  at  the  basis,  vss.  41,  42, 
as  well  as  with  the  immediately  following  w  5e 
oKlyov  cKpierai,  &c.,  if  love  does  not  appear  as  the 
consequence  of  forgiveness  ;  the  antecedent,  that  is, 
the  subjective  cause  of  forgiveness,  is  not  Love,  but 
Faith,  as  appears  from  vs.  50.  According  to  the 
context,  therefore,  it  is  correct  to  interpret  3n  .  .  . 
of  the  ground  of  knowledge ;  Forgiven  are,  &c., 
which  is  certain,  since  she  has  exhibited  love  in  a  high 
degree.  .  .  .  Calov.  Probabat  Christus  a  poste- 
riori.''''— C.  C.  S.] 

Vs.  48.  Thy  sins  are  forgiven. — With  celestial 
love  the  Lord  ascends  a  yet  more  and  more  exalted 
climax  in  His  language.  First  has  He  shown  that 
lie  receives  the  homage  of  the  sinful  woman  without 
any  scruple ;  then  has  He  said  to  a  third  person  what 
a  privilege  is  meditated  for  her,  one  much  more  excel- 
lent than  she  had  hitherto  enjoyed,  namely,  the  fidl 
certainty  of  the  forgiveness  of  sins ;  finally  this  assu- 
rance is  personally  addressed  to  herself,  and  sealed  in 
her  heart  through  the  peace  of  God  that  passeth  all 
understanding.  The  word  al  iroWai  was  uttered,  it 
is  true,  in  her  presence,  yet  not  to  herself ;  the  Lord, 
before  this  company,  will  not  humble  her  more 
deeply,  but  on  the  contrary  kindly  raises  her. 

Vs.  49.  Began  to  say. — Just  as  in  ch.  v.  21. 
It  would  appear  almost  inconceivable  that  the  same 
censure  should  have  been  already  repeated,  if  we 
forgot  that  a  Pharisaic  heart  at  aU  times  remains  the 
same  ;  besides,  these  guests  need  not  of  course  have 
been  acquainted  with  that  which  had  already  taken 
place  at  the  heahng  of  the  paralytic. 

Vs.  50.  And  He  said. — Not  spoken  at  precisely 
the  very  mstaut  when  these  thoughts  were  rising 
(Meyer),  but  probably  because  the  Saviour  heard  the 
approach  of  the  storm  which  would  rise  against  the 
woman  if  she  did  not  immediately  witlulraw  herself. 
He  gives  her  an  intunation  to  leave  the  house  before 
the  peace  which  He  had  given  her  could  be  assailed 
or  disturbed  by  any  one. — Faith  helped  the  woman, 
inasmuch  as  it  brought  her  soul  into  tlie  disposition 
in  which  she  could  entreat  and  receive  the  most 
ardently  desired  of  all  benefits  from  the  Lord.  A 
similar  word  of  comfort  was  received  by  another 
woman,  Mark  v.  34.  Comp.  also  the  words  of  Eli  to 
Hannah,  1  Samuel  i.  17. 

DOCTEINAIi  AND  ETHICAL. 

1.  The  readiness  with  which  the  Saviour  could 
accept  an  invitation  so   grudgingly  given   as   that 


124 


THE   GOSPEL  ACCORDING  TO  LUKE. 


of  this  Simoii,  belongs  undoubtedly  to  the  self-denial 
of  His  ministering  love.  He  wished  especially  not 
to  repel  the  Pharisees  any  more  than  was  absolutely 
necessary,  and  knew  moreover  that  many  an  ear  that 
elsewhere  would  be  closed  to  formal  preaching  might 
perhaps  catch  up  the  word  of  life  when  He  clothed 
it  as  table-talk  in  the  forms  of  daily  life.  Here  also 
He  may  have  had  a  special  reference  to  the  training 
of  His  apostles,  who,  brought  up  in  a  simpler  condi- 
tion, had  hitherto  observed  the  dark  side  of  Phari- 
saism more  from  a  distance.  Finally,  He  could,  by 
His  personal  presence,  best  put  to  shame  the  ca- 
lunmious  reports  which,  without  doubt,  were  spread 
abroad  Ln  His  absence  m  reference  to  Hfan  and  His 
disciples.  Worthy  of  notice,  moreover,  is  it  that 
when  He  trod  this  threshold  a  sinning  woman  also 
sees  the  door  open  to  her,  for  whom,  according  to 
PharLsaic  severity,  the  entrance  would  assuredly 
have  been  forbidden.  Kal  iSov.  Where  Christ  ap- 
peal's the  law  loses  its  power,  and  grace  bears  the 
sceptre, 

2.  The  whole  narrative  of  the  penitent  sinner  is  a 
gospel  within  the  gospel,  as  well  in  relation  to  the 
inward  temper  which  the  Lord  demands  of  repentant 
sinners  as  al^o  in  respect  to  the  salvation  which  His 
grace  affords  them.  In  this  sense  the  whole  narra- 
tive, which  redounds  to  the  honor  of  Luke's  delicate 
taste,  as  physician  and  artist,  deserves  to  be  named 
an  eternal  history,  and  so  far  it  is  indifferent  whether 
the  cliief  character  be  Mary  Magdalene  or  another. 
The  chief  matter  is  stiU  her  voice  and  her  experience, 
which  may  be  the  share  of  every  one  among  us. 
With  justice  did  Gregory  the  Great  write  concerning 
this  Pericope :  "  As  oft  as  I  think  upon  this  event, 
I  am  more  disposed  to  weep  over  it  than  to  preach 
upon  it"  It  fits  perfectly  into  the  Pauline  Gospel  of 
Luke,  which  proclaims  to  us  the  justification  of  the 
humble  sinner  out  of  free  grace. 

3.  The  parable  which  the  Lord  presents  to  Simon 
for  consideration  is  for  this  reason  above  all  so  re- 
markable, that  on  the  one  side  it  sets  forth  as  well  the 
self-righteous  Simons  as  the  unrighteous  anapru^oi  as 
debtors,  and  on  the  other  hand  strongly  emphasizes 
the  great  benefit  of  the  New  Covenant,  the  blessing 
of  the  forgiveness  of  sins. 

4.  Whoever  so  understands  the  word  of  the 
Lord,  vs.  47,  as  that  the  love  of  the  woman  was  the 
meritorious  cause  of  her  pardon,  such  an  one  reverses 
the  sense  and  the  meaning  of  the  parable,  as  if  it 
taught  that  the  two  debtors  had  begun  to  love 
their  creditor  in  an  unequal  measure,  and  that  the 
creditor  in  consequence  of  this  had  remitted  to  them 
the  debts  of  imequal  amount,  which  then  we  should 
have  to  call:  wishing  to  reap  the  fruit  before  the 
tree  has  been  planted.  For  a  debtor  who  is  not  in 
condition  to  pay  will  not  love  his  creditor,  but  flee 
from  him,  and  love  awakes  in  his  heart  only  when 
he,  on  good  grounds,  can  believe  that  the  debt  at 
one  stroke  is  remitted  to  him.  So  judges  Luther 
dso  when  he  writes :  "  The  Papists  bring  up  this 
declaration  against  our  doctrine  of  faith,  and  say 
that  forgiveness  of  sins  is  attained  through  love  and 
not  through  faith  ;  but  that  such  is  not  the  meaning 
is  proved  by  the  parable,  which  clearly  shows  that 
love  follows  from  faith.  '  To  whom  much  is  for- 
given,' says  the  Lord,  '  the  same  lovetli  much ; ' 
tlierefore  if  a  man  has  forgiveness  of  sins,  and  be- 
lieves it,  there  follows  love ;  where  one  has  it  not, 
there  is  no  love." 

5.  "  And  He  said  to  her,  Thy  sins  are  forgiven 
thee."     If  we  will  not  assume  that  the  sinner  here 


received  nothing  more  than  she  already  possessed, 
we  are  then  certainly  necessitated  to  suppose  that 
the  certain  assurance  of  the  forgiveness  of  sins  had 
not  been  bestowed  upon  her  before  this  meeting  vrith 
the  Lord.  The  benefit  for  which  she  comes  to  tes- 
tify her  thanldulness  to  Him  cannot  therefore-  pos- 
sibly have  been  this  assurance. 

6.  Simon  and  the  sinner,  with  respect  to  the 
Lord,  are  two  admirable  types  of  the  Roman  Catho- 
lic and  of  the  Evangelical  church.  The  former  is  as 
little  as  Simon  free  from  the  leaven  of  self-righteous- 
ness, and  takes  seci'et  or  open  offence  at  every  rev- 
elation, at  every  confession,  of  the  free  grace  of  the 
Saviour.  Like  the  proud  Pharisee,  she  makes  void 
the  commandment  of  God  for  the  sake  of  her  own 
notions,  and  is  not  perfect  in  love  for  the  very  rea- 
son that  she  does  not  regard  love  as  a  consequence 
but  as  a  condition  of  the  forgiveness  of  sins.  Here 
holds  good  the  declaration  of  Jolm,  1  John  iv.  17, 
18.  The  other,  on  the  contrary,  feels  herself  in 
many  respects  as  polluted  as  the  sinning  woman  at 
the  table,  but  as  one  entirely  unworthy  she  lies  at 
the  feet  of  the  Lord,  and  does  Him  homage,  not  in 
order  thereby  to  merit  anything,  but  out  of  pure 
thankfulness  that  He  has  merited  and  earned  all  for 
her.  So  long  as  she  has  not  yet  entirely  unlearned 
the  significance  of  the  word  Sopear  (Romans  iii.  24), 
the  saying  holds  good  for  her :  Thy  faith  hath 
saved  thee ;  and  she  may  go  in  peace.  And  this  very 
faith  wiU  make  her  so  much  the  richer  in  love  and 
thankfulness,  since  she  deeply  feels  that  to  her  not 
fifty  but  five  hundred  denarii  have  been  remitted 
out  of  grace.  Thus  does  the  gospel  cherish  and 
tend  the  fruit  of  obedience,  which  the  law  can  in- 
deed demand,  yet  cannot  brmg  forth. 

7.  In  order  to  understand  the  true  relation  be- 
tween forgiveness  and  love,  the  parable  Matt,  xviii. 
23-35,  deserves  especially  to  be  compared. 

nOMILETICAI,  AND    PEACTICAL. 

The  dinner  in  Simon's  house  a  proof  of  the  truth 
of  the  word  of  the  Lord,  Luke  v.  31,  32. — Jesus 
ever  ready  to  come  wherever  the  sinner  invites  Him. 
— Great  sin,  great  repentance ;  great  fjiith,  great 
love. — True  and  pretended  honor  shown  to  the 
Lord  in  one  and  the  same  dwelling. — The  poverty 
of  an  unloving,  the  riches  of  a  loving,  heart. — No 
sinning  woman  too  bad  to  come  to  Jesus. — Love 
and  honor  united  in  her  homage. — The  steps  upon 
which  the  Lord  leads  the  sinner  out  of  the  depth 
upon  the  height :  1.  He  suflers  her  to  approach 
Him  ;  2.  He  accepts  her  homage ;  3.  He  assures 
her  of  the  forgiveness  of  sins ;  4.  He  causes  her 
to  go  in  peace. — The  steps  upon  which  the  Lord 
leads  the  Pharisee  from  the  height  into  the  depth : 
1.  He  seats  Himself  at  his  table  ;  2.  He  casts  a  look 
into  his  heart ;  3,  He  makes  his  lovelessness  mani- 
fest ;  4.  He  puts  him  to  shame  before  the  sinner, 
and  places  him  far  below  her. — Thankful  love,  how 
it  is :  1.  Richly  attested,  2.  imjustly  censured,  3.  pow- 
erfully vindicated,  4.  blest  a  thousandfold. — The 
inventiveness  of  love. — The  costliest  thing  not  too 
costly  for  the  Lord. — Frugality  ill  applied  where 
love  is  to  be  shown  to  the  Highest. — The  blessed 
feeling  of  a  heart  that  finally  has  pressed  through  to 
Jesus'  feet. — Here  at  Jesus'  feet,  yonder  on  Jesus' 
heart. — To  every  Simon  has  the  Lord  even  yet  some- 
thing special  to  say. — The  table-talk  of  the  Saviour 
•tested  according  to  the  apostolic  rule,  Colossians  iv. 


CHAP.  Vni.  1-3. 


125 


6. — Christ  beholds  all  othei-  men  stand  in  relation  to 
Himself  as  debtors. — Every  one  receives  forgiveness 
for  as  many  or  as  few  sins  as  he  himself  feels  and 
repents  of. — Thankful  love  cannot  pos.sibly  precede 
the  highest  revelation  of  grace,  but  must  necessarily 
follow"  it. — The  self-righteous  one  his  own  judge. 
— One  can  judge  rightly  and  yet  condemn  himself. — 
Seest  thou  this  woman  ?  1.  A  sinner,  and  yet  a 
sanctified  person  ;  2.  a  mourner,  and  yet  one  blessed ; 
3.  one  condemned,  and  yet  one  crowned  for  eternal 
life. — Tlie  picture  of  the  sinning  woman  in  accord 
with  the  apostle's  confession  respecting  hunself, 
2  Cor.  vi.  9,  10. — God  forgives  in  order  that  we  may 
hold  Him  dear. — The  penuriousness  of  disdain  to- 
wards the  Lord. — What  disdain  neglects,  penitence 
supplies. — In  Christ  Jesus  neither  circumcision 
availeth  anything  nor  uncirciimcision,  but  faith  which 
worketh  by  love,  Galatians  v.  6. — Set  for  the 
fall  of  one,  for  the  rising  of  another.— The  deepest 
ground  of  want  of  love  towards  Christ  and  the  nat- 
ural spring  of  love  to  Him. — Faith  in  the  forgiveness 
of  sins  no  dead  letter,  but  an  active  principle  of  life. 
— The  assured  certainty  of  the  forgiveness  of  sins, 
1.  An  indispensable,  2.  an  invaluable,  3.  an  attain- 
able benefit. — Who  is  this  that  forgiveth  sins  also  ? 

Even  the  secret  thoughts  of  the  heart  known  to 

the  Saviour. — Faith  the  only  but  also  the  certain 
way  to  deliver  us. — No  going  in  peace  without  faith ; 
no  faith  without  going  in  peace. 

Starke  : — J.  Hall  : — He  is  a  wise  teacher  who 
accommodates  himself  to  be  all  things  to  all  men 
that  he  may  gain  all,  1  Cor.  ix.  22.— The  Christian, 
even  a  preacher,  may  indeed  go  to  the  festive  meal, 
yet  must  he  have  regard  of  place,  time,  and  occasion, 
to  accomplish  some  good  even  there. — The  female 
sex  has  also  a  part  in  the  kingdom  of  God,  1  Peter 
iii.   7. The   soul  which  truly  feels  its  sins  counts 


nothing  too  good  and  too  dear  for  Christ. — Shame- 
facedness  is  both  a  sign  and  an  effect  of  grace. — 
Majus  : — Those  converted  to  God  give  their  mem- 
bers, which  they  have  aforetime  consecrated  to  sin, 
as  instruments  of  righteousness,  Romans  vi.  19. — 
Who  liath  not  himself  repented  knojrs  not  the  heart 
of  penitent  sinners. — Quesnel  : — Sweet  mildness  of 
Jesus  :  happy  he  that  also  deals  thus  when  he  will 
amend  his  neighbor. — To  convince  and  instruct  one 
by  questions  is  the  best  mode  of  teaching. — Bren- 
Tius : — Sin  a  great  and  heavy  debt,  which  we  in  and 
of  ourselves  cannot  dischai'ge — Nova  B'lhl.  Tub.  : 
— When  the  veil  of  our  prejudices  is  removed,  our 
own  heart  condemns  us. — The  penitent  kisses  con- 
tinually the  feet  of  the  Lord  Jesus. — Even  in  the 
holiest  place  one  has  often  evil  thoughts. — To  for- 
give sins  is  God's  work  alone,  and  tlierefore  Jesus 
has  by  this  also  demonstrated  His  Godhead. — Whom 
God  and  his  conscience  absolve  from  sin,  he  has  no 
cause  to  be  troubled  at  the  blind  judgment  of  the 
world. 

Hecbner  : — Tears  of  repentant  sinners  are  pre- 
cious to  God. — Pride  has  no  sense  of  the»love  which 
God  bestows  on  repentant  smners. — God  knows,  like 
a  careful  creditor,  just  how  much  every  one  owes 
Him. — What  love  to  Jesus  is,  and  how  it  arises. — 
Jesus  teaches  us  here  how  we  should  deal  with  fallen 
ones. — Great  sinners,  great  saints. — Palmer  : — How 
love  to  Christ  arises  in  a  heart.  It  arises  :  1.  From 
the  hope  of  attaining  through  Him  forgiveness  of 
sins ;  2.  from  the  certainty  of  having  obtained  for- 
giveness.— Schleiermacher  : — Respecting  the  con- 
nection of  forgiveness  of  sins  with  love,  Pred.  i.  p. 
522. 

Admirable  work  of  art  representing  the  Magda- 
lene [or  rather,  this  woman. — C.  C.  S.],  by  Correggio, 
Battoni,  and  many  others. 


C.   Galilee  and  the  Surrounding  Regions,  without  excluding  Capernaum.     Cus.  Vm.  1— IX.  50. 


1.  The  First  Christian  Family  Circle.     Ch.  VIIL  1-3. 

1  And  it  came  to  pass  afterward,  that  he  went  throughout  every  city  and  village 
preachino-  and  shewing  the  glad  tidings  of  the  kingdom  of  God :  and  the  twelve  were 

2  with  him°  And  certain  women,  which  had  been  healed  of  evil  spirits  and  infirmities, 

3  Mary  called  Magdalene,  out  of  whom  went  seven  devils,  And  Joanna  the  wife  of 
Chuza  Herod's  steward,  and  Susanna,  and  many  others,  which  ministered  unto  him 
[them,  V.  0.']  of  their  substance. 

IV.  3-i?ec  •  air^.  M7oX<;  has  propondoratins  authority,  sec  Tischendobf  arf  Inc.  '%i'l?«  ^"*^''",''?l'^  MfrWv'' 
obvioi^  to  throopyi"tJ,'pa,rtlv  l.ocauso  V-  reeepa,r: preceded,  partly  through  reminiscence  of  Matt.  xxvu.  5.,  Mark  xv. 
41."    Meyer     C^vr^^  A.,  L.,M.,  X.,  Cod.  Sin. ;  avroU,  B.,  D.,  E.^,  10  other  unoials.-C.  C.  S.] 

Kara  ttAmv  Ka\  Kufj-V".  From  town  to  town,  and 
from  village  to  village;  comp.  Acts  xv.  21.  The 
unweariedness  of  the  Saviour's  activity  comes  here 
with  especial  clearness  into  view. 

Vs.  2.  And  certain  women. — In  the  earlier 
period"  the  disciples  still  wondered  when  tliey  saw 
their  Master  in  conversation  with  a  woman,  Jolm  iv. 
27.  Now  there  has  already  been  formed  a  circle  of 
female  disciples,  who  were  joined  to  the  Master  by 
thankful  love.— Mary  of  Magdala.  See  above. 
Respecting  Magdala,  sec  Lanoe,  on  Mattheiv  xv.  39. 

Vs.  3.  Joanna  is  only  here  and  in  ch.  xxiv.  10  re- 
ferred to  by  name,  as  the  consort,  perhaps  the  widow, 


EXEGETICAL  AXD  CRITICxVL. 

Vs.  1.  Afterward,  fV  tw  kuB.  sc.  -xpovw. — Luke 
is  here  not  concerned  to  arrange  the  different  events 
in  a  strict  chronological  succession,  but  only  in  gen- 
eral to  call  attention  to  the  fact  that  the  activity  of 
the  Saviour,  in  His  journeys  through  Galilee,  was  con- 
tinued uninterruptedly,  while  he  now  adjoins  a  men- 
tion of  the  services  rendered  by  women  in  this 
period,  of  which  none  of  the  other  Evangelists  make 
mention.  Occasion  to  do  this  he  more  than  prob- 
ably found  in  the  immediately  preceding  narrative. 


126 


THE   GOSPEL  ACCORDING  TO   LUKE. 


of  Chuza,  steward  of  Herod.  If  we  assume  with  some 
that  Chuza  was  the  /SojiAikos  (John  iv.  46-54),  we 
might  suppose  that  grateful  love  for  the  deliverer  of 
her  son  had  brought  the  mother  to  Jesus. — Susanna, 
that  is,  Lily,  nSttJittJ,  is  not  further  known. — And 
many  others.^ — Comp.  Matt,  xxvii.  55. 

Which  ministered  unto  them. — The  female 
friends  of  our  Lord  appear  for  the  most  part  to  have 
belonged  to  the  well-circumstanced  higher  class,  since 
the  here-mentioned  ministration  doubtless  consisted 
principally  in  support  rendered  to  earthly  necessi- 
ties from  their  property.  This  ministration  was 
rendered  to  the  whole  travelling  company.  The 
reading  avrw  is  perhaps  in  some  manuscripts  a  cor- 
rection, which  visibly  arose  from  the  effort  to  repre- 
sent the  service  of  these  women  as  an  act  of  Divine 
service,  which  was  exclusively  limited  to  the  Master, 


DOCTEnSTAL  AND  ETHICAI;. 

1.  The  brief  account  which  Luke  gives  us  respect- 
ing these  Women  is  peculiarly  adapted  to  awaken  a 
vivid  conception  of  the  journeyings  of  the  Saviour 
through  Galilee.  We  see  Him  proceeding  from  one 
town  to  another,  wearing  as  clothing  the  simple  yet 
becoming  tunic,  which  was  not  sewed  but  woven 
from  above  throughout,  perhaps  the  gift  of  love  ;  the 
sandals  bound  crosswise  over  His  uncovered  feet ; 
the  disciples  near  by  without  money  in  their  girdles, 
without  shoes,  staff,  or  wallet ;  perhaps  a  little  flask 
with  oil,  after  the  Oriental  usage,  hanging  over  their 
shoulders,  for  the  refreshment  of  their  wearied  limbs 
(Mark  vi.  13  ;  Luke  x.  34  ;  Genesis  xxviii.  18) ;  and 
at  a  beseeming  distance  the  women  covered  with 
their  veils,  who  were  concerned  with  tender  affec- 
tion for  the  wants  of  the  company,  now  and  then 
preparing  for  their  beloved  Master  a  refreshing  sur- 
prise, and  now  holding  discourse  with  one  another, 
now  with  Him.  The  view  of  such  a  circle  of  breth- 
ren and  sisters,  whose  centre  the  Lord  is,  makes  an 
impression  that  elevates  the  heart. 

2.  The  unhesitating  way  in  which  the  Saviour 
admitted  and  accepted  the  loving  services  of  these 
women  is  a  striking  proof  not  only  of  His  conde- 
scending love,  which  endures  services    rendered  to 


Him,  although  He  did  not  come  to  be  ministered 
unto  (Matt.  xx.  28),  but  at  the  same  time  of  His  firm 
confidence  in  the  purity  and  faithfulness  of  these 
Gahlean  friends,  which  indeed  did  remain,  even  be- 
yond Hi^eath,  unchangeably  the  same. 

8.  We  see  here  an  emancipation  of  woman  in  the 
noblest  sense  of  the  word,  and  the  beginnmg  of  the 
service  of  women  in  the  church  of  Christ  (Wichern), 
and  at  the  same  time  also  a  decided  triumph  of  the 
evangelical  spirit  over  the  limitation  of  the  Jewish 
Kabbinism,  and  the  prophecy  of  the  new  world  of 
love  called  into  being  through  Christ. 


HOMILETICAL  Alv^D  PEACTICAIi. 

In  Christ  Jesus  there  is  neither  Jew  nor  Greek, 
man  nor  woman,  but  a  new  creature. — Thankful 
ministration  of  love  well  pleasing  to  the  Lord. — Di- 
versity and  agreement  among  the  first  female  friends 
of  Jesus. — What  the  Saviour  is  for  woman,  and  what 
woman  must  be  for  the  Saviour. — Woman  in  Christ 
no  longer  slave  of  the  man,  but  a  fellow-heir  of  the 
grace  of  life,  1  Peter  iii.  7. — Women  of  high  condi- 
tion also  cannot  possibly  dispense  with  the  Saviour. 
— The  Head  of  the  church  served  by  and  in  His 
members. — The  destination  of  earthly  good  also  to 
the  advancement  of  the  kingdom  of  God. — The  first 
Christian  circle  of  sisters  united  for  a  work  of  love, 
1.  Whose  origin  is  pure,  2.  whose  character  is  that 
of  power,  3.  whose  fruit  is  abundant,  4.  whose  dura- 
tion is  perennial. — The  service  of  the  poor.  Divine 
service  (Angelus  Merula). — Among  the  women  of  the 
evangelical  history  not  one  enemy  of  the  Lord. 

Starke  : — Whoever  hath  tasted  that  the  Lord  ia 
gracious,  such  an  one  cannot  abandon  Him. — If 
Christ  was  not  ashamed  of  the  ministrations  of 
others,  why  should  we  be  ashamed  when  we  find 
ourselves  in  like  circumstances  ? — Quesnel  : — Godly 
women  have  at  all  times  helped  to  build  up  the 
kingdom  of  God  by  the  exercise  of  love  towards 
Christ's  servants  and  His  poor  members,  Romans 
xvi.  1,  2,  6. — Ma  JUS  : — For  spiritual  benefits  to 
render  something  temporal  is  becoming,  and  yet  a 
poor  payment. — For  His  poor  children  God  knows 
weU  how  to  provide. 


2.  The  Parables  concerning  the  Kingdom  of  God.     Yss.  4-2L 
(Parallels :  Matt.  siii.  1-23 ;  xii.  46-50 ;  Mark  iii.  31— iv.  23. — Yss.  4-15,  Gospel  for  Sexagesima  Sunday.) 

4-        And  wlien  much  people  were  gathered  together,  aud  were  come  [wlien  they  were 

5  coming]  to  him  ont  of  every  city,  he  spake  by  a  parable :  A  sower  went  out  to  sow  his 
seed :  and  as  he  sowed,  some  fell  by  the  way  side ;  and  it  was  trodden  down,  and  the 

6  fowls  of  the  air  devoured  it.     And  some  fell  upon  a  rock  [the  rock]  ;  and  as  soon  as  it 

7  was  sprung  up,  it  withered  away,  because  it  lacked  moisture.     And  some  fell  among 
[the]  thorns ;  and  the  thorns  sprang  up  with  it,  and  [having  sprung ;  om.,  and]  choked 

8  it.     And  other  fell  on  [the]  good  ground,  and  sprang  up,  and  bare  fruit  a  hundredfold. 
And  when  he  had  said  these  things,  he  cried.  He  that  hath  ears  to  hear,  let  him  hear. 

9  And  his  disciples  asked  him,  saying  [om.,  saying,  V.  0.'],  "What  might  this  parable 

10  be  [i.  e.,  mean]?     And  he  said,  Unto  you  it  is  given  to  know  the  mysteries  of  the 
kingdom  of  God:  but  to  others  [the  rest  only']  in  parables;  that  seeing  they  migl)t  not 

1 1  see,  and  hearing  they  might  not  understand.     Now  the  parable  is  this  :  The  seed  is  the 

12  word  of  God.     Those  by  the  way  side  are  they  that  hear;  then  cometh  the  devil,  and 


CHAP.  Vin.  4-21. 


127 


taketh  away  the  word  out  of  their  hearts,  lest  they  should  [that  they  may  not,  ha  fjirj] 

13  believe  and  be  saved.     They  on  the  rock  are  they,  which,  when  they  hear,  receive  the 
word  with  joy ;  and  these  have  no  root,  which  for  a  while  believe,  and  in  time  of  temp- 

14  tation  fall  away.     And  that  which  fell  among  thorns  are  they,  which,  when  they  have 
heard,  go  forth,  and  are  choked  with  cares  and  riches  and  pleasures  of  this  life,  and 

15  briug  no  fruit  to  perfection.     Bat  that  on  the  good  ground  are  they,  which  in  an  honest 
and  good  heart,  liaving  heard  the  word,  keep  tt,  and  bring  forth  fruit  with  patience  [or, 

16  persevere  in   bringing  forth  fruit].      [But]  No  man,  when  he  hath  lighted  a  candle, 
covereth  it  with  a  vessel,  or  putteth  it  under  a  bed ;  but  setteth  it  on  a  candlestick,  that 

17  they  which  enter  in  may  see  the  light.     For  nothing  is  secret,  that  shall  not  be  made 

18  manifest;  neither  a7iy  thing  hid,  that  shall  not  be  known  and  come  abroad.     Take  heed 
therefore  how  ye  hear :  for  whosoever  hath,  to  him  shall  be  given ;   and  whosoever 

19  hath  not,  from  him  shall  be  taken  even  that  which  he  seemeth  to  have.     Then  came  to 

20  him  his  mother  and  his  brethren,  and  could  not  come  at  him  for  the  press.     And  it  was 
told  him  hy  certain  which  said,  Thy  mother  and  thy  brethren  stand  without,  desiring 

21  to  see  thee.     And  he  answered  and  said  unto  them,  My  mother  and  my  brethren  are 
these  which  hear  the  word  of  God,  and  do  it. 


1  Vs.  9.—Eec. :  Ae'yo^'Tcs.     At  least  doubtfal.    [Om.,  Cod.  Sin.] 


EXEGETICAL  AND  CEITICAI;. 

General  Remarks.  —  Chronology:  Luke  cor- 
rectly places  the  preaching  of  the  kingdom  of  God 
on  the  part  of  the  Saviour  in  this  period  of  His  Gal- 
ilean activity.  The  comparison  with  Matthew  and 
Mark  teaches  us,  however,  that  he  passes  over  seve- 
ral important  particulars.  Without  here  entering 
upon  a  criticism  of  the  different  earlier  and  later 
arrangements  of  the  evangelical  narrations,  we  sim- 
ply state  what  order  appears  to  us  most  worthy  of 
credit:  1.  The  meal  in  Simon's  house  (Luke  vii. 
36-50).  2.  Beginning  of  a  new  journey  through 
Galilee  (Luke  viii.  1-3).  3.  Eeturn  eis  oIkov  (Mark 
iii.  20).  4.  Blasphemy  respecting  a  covenant  with 
Beelzebub  (Mark  iii.  20-30.  Comp.  Matt.  xii.  22-37). 
5.  His  mother  and  His  brethren  (Mark  iii.  31-35. 
Comp.  Luke  viii.  19-21 ;  Matt.  xii.  46-50).  6.  The 
parables  (Matt.  xiii. ;  Mark  iv.  ;  Luke  viii.), — that  of 
the  Sower  first,  according  to  all  the  Synoptics. 

Vs.  4.  Much  people. — Here,  too,  the  Evange- 
lists are  not  at  variance,  but  complement  one  another. 
According  to  Luke  the  cities  of  all  Galilee  furnished 
their  contingent  to  swell  the  company  of  hearers  of 
the  Lord — "  ex  quavis  urbe  erat  cohors  aliqua,^'' 
(Benf/el.)  According  to  Matthew  and  Mark  this  con- 
course is  so  great  that  the  Saviour  has  to  ascend  a 
ship  on  the  shore  in  order  there  to  be  heard  better. 
Of  the  different  parables  which,  according  to  Mark 
and  Luke,  were  delivered  at  the  same  time  on  this 
occasion,  Luke  communicates  only  the  first,  together 
with  its  interpretation. 

Vs.  5.  By  the  wayside. — "  Eo,  uhi  ager  et  via 
inter  sc  attinffunt."  Here  the  first  portion  of  the 
seed  is  threatened  by  a  double  danger — the  feet  of 
travellers  and  the  birds  of  heaven.  Notice  how 
much  the  vividness  of  the  parable  is  heightened  by 
this  last  feature. 

Vs.  6.  Upon  the  rock. — To  be  understood  of  a 
rocky  soil  covered  with  a  thin  layer  of  earth,  so  that 
the  seed  is  repelled  as  soon  as  it  attempts  to  shoot 
out  roots.  It  grows  comparatively  high  (e'|aj/6TfiA.€, 
Matthew  and  Mark),  but  can  only  unfold  itself  above 
and  not  below. 

Vs.  v.  Among  the  thorns. — Not  an  overgrown 
thistle-field,  but  a  place  in  the  arable  ground  where 
formerly  thorns  have  grown  up,  which   now  come 


(from  the  roots)  into  development  together  with  the 
seed,  and  finally  entirely  suffocate  this,  since  they 
grow  much  more  quickly,  and  first  repressing  the 
slow  growing  of  the  seed,  soon  make  it  entirely  im- 
possible. 

Vs.  8.  On  the  good  ground. — Which,  through 
the  care  of  the  husbandman  in  preparation,  has 
become  good.  Luke  only  mentions  summarily  the 
hundredtbld  increase,  while  Matthew  and  Mark 
speak  of  the  thirty  and  sixtyfold. 

When  He  had  said  these  things. — Just  so 
Matthew  and  Mark.  According  to  the  latter  an 
aKouere  had  also  preceded.  This  whole  parable  is 
intended  to  constitute  not  only  one  out  of  many,  but 
as  the  first  in  a  closely  connected  series  to  form  as  it 
were  His  inaugural  discourse  as  a  teacher  of  para- 
bles.    Comp.  Mark  iv.  13. 

Vs.  9.  Asked  Him. — Here  also  the  brief  report 
of  Luke  must  be  filled  up  from  the  more  detailed 
one  of  Matthew  and  Mark.  It  then  appears  that 
they  asked  not  only  for  the  interpretation  of  this 
parable,  but  in  general  concerning  the  cause  why  He 
speaks  to  the  people  in  parables.  The  answer  which 
Luke  gives,  vs.  10,  is  the  answer  to  the  question, 
which  he  himself  does  not  state. 

Vs.  10.  Unto  you  it  is  given. — According  to 
all  three  Evangehsts  the  kingdom  of  God  is  agree- 
ably to  this  word  of  the  Saviour:  1.  A  /nvarripLoy, 
which,  however,  2.  His  disciples  know,  but,  3.  only 
after  it  is  given  to  them  through  the  preparing  grace 
of  God,  SeSoTai  yvwvai.  The  true  reconciliation 
between  the  Supernaturalism  and  Rationalism  of  the 
more  ancient  and  the  more  modern  form  will  have  to 
proceed  from  this,  that  justice  is  done  at  once  to 
each  of  these  three  thoughts. 

But  to  the  others  only  in  parables. — We 
are  not  to  supply :  With  the  rest  speak  I  in  parables, 
but :  to  the  rest  it  is  given  to  understand  tiie  myste- 
ries of  the  kingdom  of  God  only  when  they  are  laid 
open  to  them  in  parabolic  form. 

That  seeing  they  might  not  see. — Comp.  Is. 
vi.  9,  10,  where,  however,  we  are  never  to  lose  from 
view,  that:  "The  effect  of  hardening  through  pro- 
phecy is  an  eliciting,  and  so  revealing,  of  the  liarden- 
ing  wliich  already  exists  and  which  through  tlieir 
fault  reveals  itself  in  reference  to  the  word."  Stier. 
Comp.  Lange  on  3Iatthew  xi.  12. 

Vs.  11.  The  seed.— In  the  explanation  it  is, 


128 


THE   GOSPEL  ACCORDING  TO   LUKE. 


i 


according  to  Luke,  the  Seed,  according  to  Mark,  the 
Sower,  that  stands  in  the  foreground. 

Vs.  12.  They  that  hear. — That  is,  who  merely 
hear,  without  the  word  of  preaching  being  mixed 
with  faith.  It  is  to  be  noticed  that  the  Saviour 
only  ascribes  the  miscarriage  of  the  first,  and  not  of 
the  second  and  third  portion  of  the  seed  to  direct  dia- 
bohcal  influence.  The  evil  one  is  as  quickly  at 
hand  {iveiu>Sy  iWa)  as  the  birds  by  the  just-sown 
seed. 

The  distinction  between  the  second  and  third  kind 
appears  especially  to  lie  in  this,  that  those  sown  upon 
the  rock  are  the  superficially  touched,  who  are  soon 
offended  by  persecution ;  those  sown  among  the 
thorns,  the  half-hearted,  who  are  soon  seduced  by 
temptation.  "  Hie  ordo^''  says  Calvin  very  cor- 
rectly of  the  former,  "  a  superiore  differt,  quia  tempo- 
ralis fides,  quasi  seminis  conceptio,  fructum  aliquem 
protniitit,  sed  non  ita  bene  et  penitus  siobacta  sunt 
corda,  ut  ad  continuum  alimentum  eorum.  mollities 
sufficiat.  El  sane,  ut  astu  soils  prohatur  terrce.  steri- 
litas,  ita  persecutio  et  crux  eorum  vanitatem  detegit, 
qui  leviter  tincti,  nescio  quo  desiderio,  non  probe  serio 
pietatis  affcctu  imbuti  sunt.  Sciendum  est,  non  vere 
esse  incorruptibili  semine  regenitos,  quod  nunquam 
marcescit,  qiiemadmodurn  Petrus  docet." 

Vs.  14.  Cares  and  riches  and  pleasures. — 
Here,  as  in  Mark  iv.  19,  a  threefold  cause  for  the 
miscarriage  of  the  third  class,  earthly  care,  possession, 
and  enjoymc7it.  Luke  very  beautifully  describes 
these  hearers  as  going  away  among  the  one  and  the 
other  {jopivofjLivoL),  after  they  had  listened  for  a 
while.  "  A  picturesque  addition"  (De  Wette). 
And  are  choked. — See  Meyer  ad  loc. 
Vs.  15.  In  an  honest  and  good  heart. — Not 
in  an  absolutely  ethical  sense  (xMeyer),  for  purity 
of  heart  cannot  precede  faith,  but  must  follow  it. 
Yet  honest  and  good  to  receive  seed  and  to  bear 
fruit.  An  intimation  of  the  right  disposition  for 
hearing,  which  itself  in  turn  is  a  fruit  of  the  gratia 
prceveniens.     Comp.  Acts  x.  35. 

Vs.  16.  But  no  man. — The  same  saying  appears 
again,  ch.  xi.  33.  Nothing  stands  in  the  way  of  our 
supposing  that  the  Saviour  repeated  words  of  this 
kind  on  fitting  occasions.  In  Mark  also,  vss.  21,  22, 
it  appears  immediately  after  the  parable  of  the  Sower, 
and  the  connection  of  thought  is  not  very  difficult  to 
give.  The  Saviour  does  not  mean  to  say  that  as  He 
had  sufficiently  illustrated  to  them  the  preceding 
parable,  so  they  also  should  now  on  their  part  spread 
this  abroad  among  others  (Meyer,  De  Wette),  but  He 
utters  it  to  be  applied  to  what  He  had  said  in  rela- 
tion to  the  different  reception  of  the  word  of  God 
among  men :  namely,  that  tlie  fruit  of  preaching 
would  one  day  be  known,  and  that  it  is  therefore  of 
the  greatest  importance  actually  to  keep  the  word  in 
a  good  and  pure  heart  in  order  that  in  time  to  come 
it  may  become  evident  that  it  has  brought  forth 
fruit  an  hundredfold. 

Vs.  18.  Take  heed  therefore. — In  Luke  the 
nws,  in  Matthew  the  ri,  is  brought  more  into  promi- 
nence, while  tliat  which  in  Matt.  xiii.  12,  appears 
in  another  connection,  Luke  here  very  fittingly  ad- 
joins. By  this  connection  the  significance  of  the — 
in  all  appearance — proverbial  way  of  speaking  is  in 
a  peculiar  munner  more  precisely  defined. — For 
whosoever  hath,  namely,  of  fruits  of  the  word 
which  he  obtamed  by  the  fact  that  he  heard  in  the 
right  way.  The  productiveness  is  conditioned  by  the 
receptivity.  Whoever  first  bears  in  himself  a  germ  of 
the  higher  life,  such  a  one  will  in  the  use  of  the  pre- 


pared means  continually  receive  more  of  spiritual 
blessing.  Whoever  neglects  that  which  is  deposited 
by  God  within  him  loses  what  he  never  rightly  pos- 
sessed. *0  SoKf?  exeiv  o.pQi)<jiTat,  an  exact  i7i,terpre- 
tamentum  of  the  original  form  in  Mark,  o  e;^ei.  The 
so-called  possession  had  been  the  fruit  of  a  mere 
imagination. 

Vs.  19.  Then  came  to  Him. — Originally  this 
occurrence  belongs  before  the  parable  (see  above), 
but  apparently  Luke  communicates  it  here  because  it 
might  serve  very  well  to  commend  the  right  hearing, 
inasmuch  as  it  indicates  the  high  rank  which  the 
doers  of  the  word  (James  i.  25),  accoi'ding  to  the 
Saviour's  judgment,  enjoy. 

And  could  not  come  at  Him. — We  gain  a  clear 
conception  of  the  fact  only  by  comparing  Mark  iii. 
21-30.  The  simplest  understanding  of  Mark  iii. 
20,  21,  is  however  apparently  this,  that  no  one  else 
than  the  relatives  of  the  Lord  on  this  occasion  had 
been  afraid  that  He  was  beside  Himself;  in  respect 
to  His  brothers,  who,  according  to  John  vii.  5,  even 
later  did  not  yet  believe  on  Him,  we  can  at  least 
not  call  this  inconceivable.  Intentional  malice  ex- 
isted here  as  little  as  Acts  xxvi.  24.  If  we  remark, 
however,  that  mother  and  brothers  wait  very  quietly 
until  He  has  finished  speaking,  and  that  the  latter 
publicly  requested  Him  to  come  unto  them,  we  can 
just  as  well  conceive  that  they  lay  hold  of  the 
calumny  set  afoot  by  the  Pharisees  :  on  BseA^e/Soi/A. 
EXei,  as  a  means  of  withdrawing  Jesus,  out  of  well- 
meaning  yet  misguided  affection,  from  this  stoi-my 
sea.  In  no  case  does  the  account  say  that  Mary 
uttered  or  believed  these  words  of  blasphemy.  She. 
stands  here  more  in  the  midst  than  at  the  head  ot 
His  relatives,  and  not  possibly  could  she  name  the 
holy  thing  that  was  born  of  her,  lunatic.  Yet  of  one 
error  she  makes  herself,  together  with  her  family, 
guilty.  She  wishes  to  withdraw  the  Saviour  (per- 
haps out  of  provident  care  that  He  might  take  food, 
Mark  iii.  20),  from  the  work  which  He  regards  as 
His  food.  This  Jesus  refuses  with  holy  sternness, 
yet  at  the  same  time  with  tender  forbearance.  Of 
the  self-denial  which  He  demands  in  respect  to 
earthly  kindred,  Matt  x.  37,  He  Himself  gives  a 
brilliant  example.  What  is  said  of  Levi,  Deut. 
xxxiii.  9,  is  true  now  in  a  higher  measure  of  Him. 

Vs.  20.  And  it  was  told  Him. — Perhaps  by 
one  who  would  have  been  glad  to  see  the  immedi- 
ately preceding  discourse  of  rebuke,  Mark  iii.  23  seq., 
continue  no  longer,  and  therefore  with  some  eager- 
ness makes  use  of  this  welcome  interruption  in  order 
to  direct  the  Saviour's  attention  to  something  else. 

Thy  mother  and  thy  brethren. — The  difficult 
question,  whom  we  have  actually  to  understand  by 
the  a.^i\<po~is  of  the  Lord,  has  been  even  to  the  latest 
times  answered  in  different  ways.  The  view  of  those 
wlio  here  understand  natural  brothers  of  the  Lord, 
children  of  Joseph  and  Mary,  born  after  Jesus,  has, 
according  to  the  opinion  we  have  hitherto  held,  at 
least  the  fewest  difficulties.  This  view  is  power- 
fully vindicated  by  Dr.  A.  H.  Blom,  in  his  Disjmt. 
llicol.  Jnaug.  de  Christi  a.5e\<po'is  Kai  aSeKfaTs,  L.  B. 
1839.  On  the  other  side  the  later  scruples  of  Lange 
and  others,  who  here  understand  cousins  of  the  Lord, 
may  not  he  condemned.  The  question  appears 
yet  to  demand  a  continued  investigation  in  order 
finally  to  come  to  full  decision.  Comp.  meanwhile 
the  valuable  essay  of  Wieseler,  Stud,  und  Krit. 
1842,  i.,  but  particularly  also  the  appendix  to  the 
9th  priclectiou  on  the  Life  of  Jesus,  by  C.  J.  Riggen- 
bach,  Basel,  1858,  where  the  grounds  for  and  against 


CHAP.  VIII.  4-21. 


129 


each  principal  view  have  been  very  judiciously  set 
forth.     S.  286-30-t. 

Vs.  21.  And  He  answered. — Comp.  Lange  on 
Matt.  sii.  50.  According  to  the  picturesque  trait  in 
Mark,  vs.  34,  He  in  saying  this  looks  with  a  benevolent 
glance  over  those  immediately  surrounding  Him. 
With  full  consciousness  He  sacrifices,  if  it  must  be 
BO,  earthly  relationships  to  higher  ones.  Thus  does 
He  assure  His  disciples  of  the  higher  rank  which 
they  enjoy  in  His  eyes,  while  they  are  forgotten  by 
the  world.  His  mother  and  brothers,  on  the  other 
hand,  when  they  have  come  near  enough,  hear  the 
only  condition  upon  which  lie  in  truth  can  call  them 
His  own  :  namely,  if  they  honor  the  will  of  the  Father, 
who  has  assigned  Him  another  circle  than  their  lim- 
ited dwelling.  Doubtless  at  this  word  a  voice  in 
Mary's  heart  testified  that  she  belonged  in  a  yet 
higher  sense  than  ko-to.  ,  aapKa  to  the  kindred  of 
Christ.  From  the  fact  that  the  Saviour  speaks  alone 
of  mother,  brother,  and  sister,  but  not  of  His  fither, 
as  indeed  the  latter  nowhere  appears  in  the  history 
of  Ilis  public  life,  it  may  with  great  probabihty  be 
concluded  that  Joseph  was  now  already  dead.  [The 
fact  that  Joseph  nowhere  appears  in  the  course  of 
our  Lord's  ministry,  renders  it  sufficiently  probable 
that  he  was  dead.  But  the  fact  that  our  Lord,  among 
the  possible  relations  which  human  beings  can  sus- 
tain to  Him,  does  not  include  that  of  Father,  may 
well  be  explained  from  His  unwillingness  to  attribute 
to  any  human  being  that  relation  which  God  alone 
"  sustained  to  Him. — 0.  C.  S.]  His  disciples  He  calls 
brethren,  comp.  Heb.  ii.  11 ;  but  from  this  it  by  no 
means  follows  that  His  disciples  themselves  had  the 
right  to  give  to  Him  in  too  familiar  a  manner  the 
name  Brother. 


DOCTRINAL  AND  ETHICAL. 

1.  For  the  first  time  in  the  Gospel  of  Luke  we 
here  meet  with  the  Lord  teaching  the  people  in  para- 
bles, which  of  itself  certainly  could  not  have  been 
strange  to  His  hearers.  The  fiery  orientals,  whose 
fancy  is  so  rich,  whose  thoughts  are  so  accustomed 
to  poetical  vesture,  early  availed  themselves  of  a 
form  of  teaching  which  could  at  once  excite  to  re- 
flection and  satisfy  the  taste.  Prophets  like  Nathan, 
sages  like  Solomon,  poets  like  Isaiah,  had  veiled 
their  oracles  in  the  guise  of  the  parable  (2  Sam.  xii. 
1-7  ;  Eccl.  ix.  14-16  ;  Isaiah  v.  1  ;  xxviii.  23-29) ;  and 
in  the  days  of  our  Lord  also  the  Jewish  Rabbis  availed 
themselves  of  this  inviting  mode  of  representation. 
One  of  the  Rabbis,  in  particular,  afterwards  distin- 
guished himself  in  this,  namely,  R.  Nahorai,  who 
lived  a  century  after  Christ,  shortly  before  Bar- 
Cochba,  and  whose  parables  remind  us  in  many  re- 
spects of  these  of  the  Saviour.  It  would  be  indeed 
well  worth  the  trouble  to  institute  a  distinct  investi- 
gation upon  the  point  how  much  the  moral  portion 
of  the  Talmud  is  indebted  in  this  respect  to  the 
gospel.  Comp.  Sepp,  L.  J.  ii.  p.  243.  And  if  we 
ask  what,  why,  and  how  the  Saviour  taught  in  para- 
bles, we  fiud  new  occasion  to  repeat  the  declaration, 
John  vii.  40. 

2.  By  a  parable  we  understand  an  invented  nar- 
rative taken  from  nature  or  daily  life,  wherein 
weighty  duties,  truth,  or  promises,  are  set  forth  in  a 
pictorial  manner.  While  the  philosophical  mi/th 
must  bring  an  abstract  idea  withui  the  sphere  of  our 
conception ;  under  the  garb  of  the  parable,  on  the 
other  hand,  a  present  or  impending  yaei  is  placed 

9 


before  the  eyes.  WTiile  the  simile  gives  only  a 
simple  agreement  between  two  different  things,  it 
lacks  the  dramatic  development  and  the  striking 
issue  which  we  meet  with  in  a  completed  parable. 
Even  from  the  fable  is  it  distinguished,  inasmuch  as 
it  moves  within  the  bounds  of  possibility,  and  not 
only,  like  the  fable,  presents  moral  teaching,  but  also 
religious  truth.  The  chief  thought  around  which  all 
the  parables  of  the  Saviour  more  or  less  directly 
revolve  is  the  hidden  character  of  the  kingdom  of 
God.  It  has  therefore  been  attempted  in  many 
ways  to  arrange  the  different  parables  of  our  Lord 
into  a  complete  whole,  in  which  the  doctrine  of  the 
kingdom  of  Heaven  in  all  its  parts  is  contained  (Xe- 
ander,  Lisco,  Lange,  Schweitzer,  &c.).  !^'othing  is 
easier  than  to  derive  a  Theology,  Anthropology,  Sote- 
riology,  and  Eschatology  of  Jesus  from  His  parables, 
in  which,  however,  it  must  be  borne  in  mind  that 
not  every  delicate  feature  of  the  representation  can 
be  used  as  a  stone  for  a  dogmatic  edifice,  but  that 
only  the  tertium  ccmparatiorm,  the  leading  idea, 
is  to  be  made  prominent  according  to  the  particular 
design.  • 

3.  The  purpose  of  the  parable  is  twofold,  comp. 
Matt.  xiii.  13,  and  Lange  ad  he.  Justly,  therefore, 
has  Lord  Bacon  already  said :  "  Parabola  est  nsus 
amhiffui,  faeit  enim  ad  involuerum,  facit  etiain  ad 
illustrationem,  in  hoc  docendl,  in  illo  occultandi  arti- 
ficium  quwri  videtur."  Comp.  John  ix.  39.  How- 
ever, we  must  not  overlook  the  fact  that  the  veiUng 
of  the  truth  in  parables  was  only  relative  and  tempo- 
rary. They  were  not  like  the  bushel  under  which 
the  light  was  hid,  but  more  like  the  veil  of  mist 
which  indeed  obscures  the  brilliancy  of  the  sun,  yet 
also  more  often  allows  it  to  stream  through.  The 
explanation  which  the  Saviour  gives  of  some  parables 
in  particular  He  would  undoubtedly  have  given  of 
all,  had  He  been  inquired  of  with  the  desire  of  sal- 
vation. 

4.  In  respect  to  the  parables  also  the  Gospel  of 
Luke  shows  an  indisputable  wealth.  It  is  true  we 
miss  here  individual  parables  which  are  found  in 
Matt,  xiii.,  Mark  iv.,  and  elsewhere,  but  on  the  other 
hand  several  of  the  most  exquisite  parables  have 
been  preserved  to  us  by  Luke  alone.  Without  speak- 
ing now  of  many  gnome-like  sayings  which  he 
communicates  as  parables,  e.  g.  ch.  xiv.  7,  let  us 
consider  particularly  the  rich  treasure  of  parables 
which  he  has  preserved  in  the  narrative  of  the 
Saviour's  last  journey  to  Jerusalem,  ch.  ix.  51  seq. 
To  these  belong  :  L  The  Good  Samaritan,  ch.  x.  30- 
37 ;  2.  The  Importunate  Friend,  ch.  xi.  5-8  ;  3. 
The  Rich  Fool,  ch.  xii.  16-21;  4.  Tlie  Unfruitful 
Fig-tree,  ch.  xiii.  6-9  ;  5.  The  Great  Supper,  ch.  xiv. 
6-24  ;  6.  The  Tower  and  The  War,  ch.  xiv.  28-32  ;  7. 
The  Lost  Sheep,  Coin,  and  The  Prodigal  Son,  ch. 
XV.  (of  which,  however,  the  first  two  appear  with 
another  design  in  Matt,  xviii.  12,  13) ;  8.  The  Unjust 
Steward,  ch.  xvi.  1-9  ;  9.  Lazarus  and  Dives,  ch. 
xvi.  19-31  ;  10.  The  Servant  Ploughing,  ch.  xvii.  7- 
10  ;  11.  The  Unjust  Judge  and  the  Widow,  ch.  xviii. 
1-8  ;  12.  The  Pharisee  and  the  Publican,  ch.  xviii. 
9-14  ;  13.  The  Paraljle  of  the  Pounds  (to  be  distin- 
guished from  that  of  the  Talents,  Matt.  xxv.  14-30), 
ch.  xix.  12-27.  Even  when  Luke  narrates  parables 
given  in  the  other  Evangelists,  he  is  not  wanting  in 
new  peculiar  features  of  them.  Comp.  for  instance 
ch.  xii.  35-48,  with  Matt.  xxiv.  42-51.  Especial- 
ly does  he  communicate  the  i)arables  which  are  in 
agreement  with  the  broad  Pauline  position  of  his 
Gospel,  while  we  scarcely  fear  a  contradiction  when 


130 


THE   GOSPEL  ACCORDING  TO   LUKE. 


we  maintain  that  it  is  among  the  parables  preserved 
by  him  that  the  most  exquisite  in  detail  appear. 
Who  would  p;ive  up  the  dogs  in  the  parable  of  Laza- 
rus and  the  rich  man  ?  Who  the  trait  of  the  haughty 
Pharisee  standing  by  himself,  o-ra^eis  irpb?  eauroV, 
or  of  the  eldest  of  the  two  sons  who  does  not  come 
out  of  the  house,  but  directly  from  the  field  where 
he  has  served  his  father  by  his  laljor  ?  How  much 
would  the  parable  of  the  Good  Samaritan  have  lost 
in  beauty  if  over  against  this  friend  of  man,  not  a 
priest  and  Levite,  but  a  simple  citizen  of  Jerusalem, 
had  been  placed  !  Even  if  some  of  the  parables  in 
Luke  contain  particular  cruces  inierpretum,  yet  the 
labor  of  investigation  is  richly  compensated,  as  in 
reference  also  to  all  the  parables  related  by  him,  the 
fine  expression  is  applicable  :  "  The  miracles  of 
Jesus  are  manifestly  great  individual  parables  of  His 
general  activity, — parables  in  act.  His  parables,  on 
the  other  hand,  unfold  themselves  as  miracles  of  His 
word.  The  miracle  is  a  fact  which  comes  from  the 
word  and  is  converted  into  the  word.  The  parable 
is  a  word  which  comes  out  of  a  fact  and  stamps 
itself  in  the  fact.  The  common  birthplace  of  these 
ideal  twin  forms  is  therefore  the  world-creating  and 
world-transfiguring  Word."     Lange. 

5.  Although  in  judging  of  the  prophetic  char- 
acter of  the  parable,  men  have  not  always  been 
temperate  enough,  and  have  certainly  gone  too  far  in 
finding  in  many  the  indication  of  individual  periods 
in  the  development  of  Christianity  beyond  the 
general  intimation  of  earlier  or  later  times,  it  is 
nevertheless  entirely  beyond  doubt  that  precisely 
like  many  prophecies,  so  do  also  many  parables 
realize  themselves  continuously  in  ever-augmenting 
measure  in  the  history  of  the  kingdom  of  God  [or, 
as  Bacon  says :  "  have  a  springing  and  germinant 
fulfilment  in  every  age.'' — C.  C.  S.].  This  is  true 
of  the  very  first  parable,  the  Sower.  Considered 
in  the  most  general  way,  it  contains  truth  in  refer- 
ence to  God's  word  in  the  world-  as  to  when,  hoiv, 
and  where,  it  has  been  sown  at  all  times.  But  very 
especially  is  it  applicable  to  the  activity  of  the  Great 
Sower  in  the  kingdom  of  God,  Christ ;  and  certainly 
it  is  of  moment  how  He  here  Himself  communicates 
in  parabolic  form  the  result  of  His  experience  up  to 
that  time  among  His  mainly  unbelieving  contempo- 
raries. But  continually  does  the  fulfilment  of  the 
parabolic  sketch  repeat  itself  in  the  preaching  of  the 
gospel  by  apostles,  martyrs,  reformers,  nay,  an'd  that 
of  the  most  obscure  country  pastor.  And  so  long 
as  the  world  remains  the  world  it  will  not  cease  to 
be  true  that  a  good  part,  nay  the  greatest  part,  of  the 
seed  is  continually  lost  through  the  fault  of  men. 

6.  That  the  Saviour,  not  in  the  parable,  but  in 
the  explanation  of  the  parable  to  His  disciples, 
speaks  so  unequivocally  of  the  Evil  One,  is  a  con- 
vincing proof  that  the  New  Testament  Satanology  is 
to  be  regarded  as  something  entirely  different  from 
a  pasdagogic  accommodation  to  a  superstitious  popu- 
lar fancy. 

Y.  The  cause  why  the  seed  with  some  bears  no 
fruit  and  with  some  bears  fruit  more  ricldy  than 
with  others,  is  not  to  be  found  in  the  fact  that  the 
heart  of  the  one  is  by  nature  so  much  better  than 
that  of  the  other.  Whoever  would  bring  up  Luke 
viii.  15  as  a  proof  against  the  doctrine  of  general 
depravity  would  do  well  first  to  read  over  once  more 
Mark  vii.  21-23.  The  KaXhv  Kal  ayadoi/  is  in  the 
spirit  of  the  Saviour's  teaching  tlie  fruit  of  the 
gratia  prcevenienf!,  from  which  the  man  has  not  with- 
drawn himself  since  God  Himself  has  wrought  in 


him  the  will,  Philippians  ii.  13.  It  belongs  to  the 
work  of  the  modern  believing  Dogmatics  to  develop 
the  doctrine  of  prevenient  grace  in  its  deep  religious 
and  Chrisfian  ground  more  than  has  hitherto  be§n 
done. 

8.  It  is  to  be  understood  that  among  those  of 
whom  the  Lord  says  that  they  fall  away  in  time  of 
temptation,  there  are  no  genuine  believers.  He 
Himself  has  declared  that  they  believe  irphs  Kaipov, 
and  the  distinction  between  Jides  temporalis  and  sal- 
vifica,  even  on  the  ground  of  this  expression,  has 
a  deep  significance.  Everywhere  where  the  seed  is 
lost  there  is  lacking  that  yTroMofjJ  to  which  Luke  viii. 
15  makes  so  emphatic  allusion.  Much  may  go  on 
in  a  heart  without  its  becoming  in  truth  a  parta- 
ker of  the  new  fife.  Every  conversion  which  has 
effect  only  in  the  sphere  of  the  intellect,  the  feeling, 
the  imagination,  or  the  course  of  action  itself,  without 
having  penetrated  into  the  innermost  sanctuary  of 
the  will,  may  be  a  blossom  that  endures  long,  but 
yet  finally  falls  off  without  bearing  fruit. 

9.  By  the  different  measure  of  fruitfulness  in 
good  are  indicated  the  different  degrees  of  faith, 
love,  sanctification,  hope,  &c.,  which  have  been 
attained  in  consequence  of  hearing.  Therefore  also 
the  different  measures  of  talents,  gifts,  and  capacity 
to  carry  on  the  sowing  for  the  kingdom  of  God 
through  the  ages  (Lange).  The  cause  of  the  great 
distinction  is  as  little  to  be  sought  exclusively  on  the 
side  of  man  as  on  the  side  of  God.  Here  also  both 
factors  work  together,  and  it  must  be  well  considered 
on  the  one  hand  that  not  every  place  of  the  field  is 
ploughed  and  harrowed  equally  long ;  on  the  other 
hand,  that  not  every  spiritual  gift  bestowed  is  used 
with  equal  care.  Here  also  the  rule  holds  good  that 
grace  works  ever  mystically,  yet  never  magically, 
and  again :  "  Whoever  will  keep  firm  hold  of  the 
Lord's  gifts  must  use  them  in  dihgent  labor  for 
increase ;  for  that  are  they  in  their  nature  given ; 
keeping  and  gaining  increase  therewith  are  one. 
Works  are  faith's  nourishment,  the  diligence  of 
faithful  use  is  the  oil  for  the  burning  lamp ;  to  do 
nothing  in  the  might  of  grace  and  to  reap  no  fruit 
from  its  sowing  is  enough  to  bring  with  it  the  judg- 
ment which  takes  again  what  one  appeared  to  have, 
and  thought  he  had,  but  which  was  already  no 
longer  a  true  having."     Stier. 

10.  What  the  Saviour  here  says  very  definitely  of 
the  fruit  of  the  word  may  be  also  asserted  in  a 
wider  sense  of  all  mysteries  of  the  kingdom  of 
heaven.  Publicity  before  the  judgment  and  in  God's 
hour  is  here  emphatically  tlie  watchword. 

11.  What  Paul  declares  of  himself,  2  Cor.  v.  16, 
is  to  be  seen  in  a  yet  higher  sense  in  the  Son  of  Man. 
The  saying  respecting  His  mother  and  His  brothers 
is  essentially  only  the  repetition  of  the  same  princi- 
ple whicli  the  boy  of  twelve  years,  Luke  ii.  40,  had 
already  uttered  as  His  own.  That  Mary,  even  after 
tlie  instruction  received,  John  ii.  4,  could  yet  again 
have  a  thought  of  interfering  to  some  extent  actively 
in  the  plan  of  His  labors  is  a  new  proof  how  far  the 
Mary  of  the  Gospels  is  still  below  the  Immaculate 
Conccpta  of  Rome.  If  Mary  became  great  in  the 
kingdom  of  God,  this  is  not  because  she  was  after 
the  flesh  the  mother  of  the  Lord,  but  because  she 
on  her  part  fulfilled  the  will  of  Ilis  Father.  [On  the 
other  hand,  doubtless,  for  the  mother  of  the  Lord  not 
to  have  been  a  believer  would  have  been  something 
too  monstrous  for  Divine  grace  and  providence  to 
have  for  a  moment  permitted. — C.  C.  S.]  Here 
also,   as  ever,  the  natural  relation  of  the  Saviour, 


CHAP.  Vm.  4-21. 


131 


compared  with   the   spiritual,  recedes  far  into   the 
background. 


HOMILETICAL  AND  PEACTICAIi. 

Where  Jesus  preaches  there  is  never  lack  of 
hearers. — The  shore  of  the  sea  of  Gennesaret  a  sow- 
ing field. — The  word  of  God  a  seed  :  1.  Of  heavenly 
origin ;  2.  of  inestimable  worth. — Let  three  quarters 
of  the  seed  be  lost,  if  only  the  last  quarter  prospers. — 
The  feelingless  heart  is  like  a  hard-trodden  path. — 
The  Evil  One  under  the  guise  of  innocent  birds. — 
Inward  hardening  not  seldom  coupled  with  superfi- 
cial feeling. — A  lively  impression  of  the  word  seldom 
also  a  deep  one. — Prosperous  growth  must  go  on 
at  once  upward  and  downward. —  Thorns  grow  up 
quicker  than  wheat-stalks. — Apostasy  in  the  time  of 
persecution:  1.  A  speedy ;  2.  an  inteUigible ;  3.  a 
miserable  apostasy. — Faith  for  a  time  and  faith  for 
eternity. — Earthly  care,  earthly  possession,  earthly 
enjoyment  in  its  relation  to  the  word  of  preaching. — 
One  can  promise  fruit  without  actually  bringing  it 
forth. — The  effect  of  the  word  conditioned  by  the 
state  of  the  heart. — Perseverance  in  good  a  token  of 
genuine  renewal ;  comp.  Matt.  xxiv.  13. — The  differ- 
ent measure  of  fruitfulness  and  good,  or  what  it  has  : 
1.  Kemarkable  ;  2.  humble ;  3.  encouraging. — The 
disciple  desiring  to  learn  must  go  with  his  questions, 
not  from,  but  to,  Jesus. — The  kingdom  of  God  :  1 . 
A  secret ;  2.  which,  however,  is  intended  to  be 
understood  ;  3.  the  right  understanding  of  which  is 
granted,  but;  4.  only  to  the  disciple  of  Christ. 
— The  hiding  of  the  truth  in  the  parable  for  the  not 
yet  receptive  mind,  a  manifestation  of  the  Divine : 
1.  Holiness;  2.  wisdom;  3.  grace. — The  disciple 
of  the  Lord  not  the  light — but  yet  the  candlestick. — 
Publicity  the  watchword  of  the  kingdom  of  God ;  here 
all  things  ;  1.  Can  ;  2.  must ;  3.  shall,  at  some  time, 
come  perfectly  to  light. — The  perverse  and  the  right 
way  to  hear  the  word. — Take  heed   how  ye  hear ! 

1.  To  the  hearing  itself  you  are  obliged  ;  2.  but  one 
can  hear  in  very  different  ways  ;  3.  it  is  by  no  means 
indifferent  in  what  way  we  hear  ;  4.  therefore  take 
heed. — Who  hath,  to  him  shall  be  given,  &c. :  1.  A 
marvellous  saying ;  2.  a  saying  of  truth  ;  3.  a  say- 
ing of  wisdom. — The  kindred  of  the  Lord  after  the 
flesh  and  His  kindred  after  the  Spirit. — The  pure  and 
impure  desire  of  seeing  Christ. — A  wish  that  appears 
laudable  is  not  always  really  devout. — Tlie  high 
value  which  the  Lord  attaches  to  the  hearing  and 
fulfilling  of  the  word. — His  saying  concerning  His 
mother  and  brethren,  the  application  of  the  fourth  part 
of  the  parable  of  the  Sower. — The  spiritual  family  of 
the  Saviour :   1.    The  wide-spread  family  likeness ; 

2.  the  firm  family  bonds  ;   3.  the  rich  family  blessing. 

Starke  : — Cramer  : — Many  hearers,  few  devout 
ones. — Nova  Bibl.  Tub.  .-—Formerly  the  people  hasted 
from  the  cities  to  Christ,  now,  when  one  has  not  so 
far  to  go,  they  hasten  from  Him. — Christian  teachers 
in  their  many  unfruitful  labors  must  possess  their 
souls  in  patience  and  not  hastily  give  up  all  for  lost, 
Isaiah  xlix.  4. — If  grace  does  not  moisten  our  heart 
and  make  it  full  of  sap,  the  seed  of  the  Divine  word 
therein  must  dry  up,  for  our  heart  is  a  rock. — 
Majus  : — Take  good  note  of  the  hindrances  to  thy 
conversion,  and  remove  what  stands  in  the  way. — 
Aurix  condita  est  ad  audiendum  quee  couditor  loqui- 
tur, Gordius  Martyr. — Quesnel  : — The  understand- 


ing of  the  Holy  Scripture  and  its  mysteries  is  not 
given  to  all ;  one  must  humbly  seek  it  from  the 
fountain  of  wisdom. — Satan  also  knows  that  God's 
word  is  the  blessed  means  of  conversion  and  salva- 
tion.—  Canstein  : — God  gives  no  one  the  fight  of 
His  knowledge  for  his  own  use  merely,  but  also  for 
the  common  benefit,  1  Cor.  xii.  7. — Often  for  the 
punishment  of  unbelief  even  in  this  life  all  is  taken 
away  and  the  light  turned  into  darkness,  Matt.  xsv. 
28. — Quesnel  : — Whoever  fervently  loves  Christ 
cannot  long  do  without  Him. — The  Virgin  Mary  has 
no  better  right  to  Christ  than  other  people,  Luke  xi. 
27,  28. — A  Christian  in  what  concerns  the  service  of 
God  must  forget  even  his  parents.  Matt.  xix.  29. — 
Believers  are  spiritually  related  to  Christ,  and  as  dear 
to  Him  as  children  never  are  to  their  parents,  Hebr. 
ii.  11  ;    Is.  xlix.  15. 

Luther  (XII.  23,  24) : — "  This  is  it  that  has  the 
most  fearful  sound,  that  such  pious  hearts  as  have  a 
good  root,  are  full  of  holy  intention,  of  fixed  purpose 
and  fervent  effort,  yea  to  whom  not  even  perseve- 
rance itself  is  lacking,  have  nevertheless  been  robbed 
of  fruit.  These  are  therefore  those  who  will  serve 
two  Lords,  please  both  God  and  the  world  together, 
and  who  do  many  and  great  things  for  God's  sake, 
and  even  that  becomes  a  snare  to  them,  because  they 
take  pleasure  in  that  they  become  aware  that  they 
are  filled  with  gifts  and  make  profit.  Such  also  are 
thosfe  who  serve  God  most  devoutly,  but  they  do  it 
for  the  sake  of  enjoyment  and  honor,  or  at  least  for 
the  sake  of  religious  benefit,  either  in  this  life  or 
that  to  come." 

Heubner  : — Similarity  of  the  preaching  of  the 
Divine  word  and  of  sowing. — Two  main  classes  of 
human  character :  1.  Evil :  a.  hardened,  b.  frivo- 
lous, c.  impure,  earthly  minded  (all  human  charac- 
ters may  be  thrown  into  these  classes,  as  indeed 
Kant  has  done  it  according  to  this  very  parable. 
Religion  Innerhalb,  &c.,  §  xxii.  pp.  21,  22) ;  2.  Hearts 
full  of  longing  after  salvation,  &c. — The  main  part  in 
preaching  belongs  to  the  hearer. — The  preaching  of 
the  gospel  never  wholly  fruitless  ;  a  ground  of  com- 
fort, especially  for  young  ministers. — Ahlfeld: — 
The  husbandry  of  our  Lord  Jesus  Christ :  1.  The 
husbandman  ;  2.  the  field. — Stier  : — 1.  The  word 
of  God  is  a  seed ;  2.  even  this  seed's  thriving  de- 
pends on  the  field  ;  3.  what  now  is  the  good  ground 
or  heart  for  God's  word  ? — From  whence  comes  such 
good  ground  ? — G.  Schweder  : — The  hearts  of  befiev- 
ers  also  are  like  to  the  various  ground. — Baumeister  : 
— The  seeming  Christian  and  the  true  Christian. — 
There  are,  namely :  1.  Christians  with  a  merely 
outward  religion  ;  2.  Christians  with  a  shallow  reli- 
gion ;  3.  Christians  with  a  half  religion ;  4.  Christians 
with  a  true  religion. — Thym  : — Whose  fault  is  it  if  few 
hearers  of  the  word  are  saved  ?  1.  Is  it  God's  who 
causes  the  word  to  be  proclaimed  ?— 2.  Is  it  the  f\iult 
of  the  word  which  is  proclaimed  to  men  ? — 3.  Or  is  it 
that  of  the  man  to  whom  the  word  is  proclaimed  V — 
BuRK  :— The  might  of  the  word  of  God  :  1.  Through 
how  manifold  hindrances  it  breaks  away  ;  2.  what  a 
rich  and  mighty  fruit  it  brings  forth. — Ritter  :-— As 
the  man  so  his  religion.— Flokey  : — What  is  required 
if  God's  word  is  to  bring  forth  fruit  in  us  ?— Rauten- 
BERG  :— The  complaint  that  God's  word  brings  forth 
so  little  fruit:  1.  What  ground  for  it;  2.  what 
comfort  against  it ;  3.  what  duty  concerning  it  we 
have.— Harless  :— The  word  of  the  kingdom  an 
open  secret. 


132 


THE   GOSPEL   ACCORDING  TO   LUKE. 


3.  The  King  of  the  Kingdom  of  God  at  the  same  time  the  Lord  of  Creation,  of  the  World  of  Spirits,  of 

Death.     Vss.  22-56. 


a.  THE  STILLING  OF  THE   STOKM  IN  THE  LAKE.    Vss.  22-25. 
(Parallels  :  Matt.  viii.  23-27  ;  Mark  iv.  35-41.    Gospel  for  the  4th  Sunday  after  Epiphany.) 

22  Now  it  came  to  pass  on  a  certain  day  [one  of  the  days],  that  he  went  into  a  ship 
with  his  disciples:  and  he  said  unto  them,  Let  us  go  over  unto  the  other  side  of  the 

23  lake.  And  they  launched  forth.  But  as  they  sailed,  he  fell  asleep:  and  there  came 
down  a  storm  [gust]  of  wind  on  the  lake ;  and  they  were  filled  [were  filling]  tvith  water, 

24  and  were  in  jeopardy.  And  they  came  to  him,  and  awoke  him,  saying,  Master,  Master, 
we  perish.     Then  he  arose,  and  rebuked  the  wind  and  the  raging  of  the  water :  and 

25  they  ceased,  and  there  was  a  calm.  And  he  said  unto  them.  Where  is  your  faith? 
And  they  being  afraid  wondered,  saying  one  to  another,  What  manner  of  man  is'  this  ! 
for  he  commandeth  even  the  winds  and  [the]  water,  and  they  obey  him. 

I  Vs.  25.^-'Ea-Tii'  is  according  to  Tischendorf  and  Lachmann  (A.,  B.,  L.,  X.,  cursives)  an  addition  whose  genuineness  is 
doubtful.    [Tischendorf  in  his  7th  ed.  has  it  with  Cod.  Sin.  and  13  other  uncials;  om.,  A.,  C,  L.,  X. — C.  C.  S.] 


EXEGETICAL  AND  CEITICAL. 

HARMONT.^Without  doubt  the  stilhng  of  the 
tempest  took  place  on  the  same  evening  on  which  tlie 
Saviour  had  delivered  the  parable  of  the  Sower  and 
some  others.  The  parable  of  the  Mustard  Seed,  and 
of  the  Leaven  (Matt,  xiii.),  Luke  gives  in  another  con- 
nection (ch.  xiii.  18-21);  that  of  the  Tares,  of  the 
Treasure  in  the  Field,  of  the  Pearl,  of  the  Fishing- 
net,  and  of  the  Slow  Growing  of  the  Seed  (Mark  iv. 
26-29)  he  passes  over.  The  question,  whether  it  is 
in  and  of  itself  probable  that  the  Saviour  delivered 
all  these  parables  ahiaost  u7io  tenore  on  one  and  the 
same  day  on  which  so  much  had  already  taken  place 
(Mark  iii.  20-35),  may  here  remain  provisionahy  un- 
decided. Enough  that  the  stilhng  of  the  tempest, 
which,  according  to  Luke,  took  place  on  one  of  the 
days  (vs.  22),  took  place,  according  to  Mark  (vs.  S.5), 
on  the  same  day  at  evening.  According  to  Matthew, 
who  is  as  far  from  contradicting  as  from  confirming 
tliese  chronological  statements,  the  Saviour  wished  at 
the  same  tipie  to  withdraw  Himself  in  this  way  from 
the  people,  ch.  xviii.  If  it  should  appear  that  he 
transposes  the  miracle  into  an  earlier  period  of  the 
life  of  the  Lord  than  it  occurred,  we  are  not  to  for- 
get that  Matt,  viii.,  ix.  is  a  collection  of  different 
miracles  of  the  Saviour  without  the  apostle's  having 
observed  any  very  strict  chronological  arrangement. 
On  internal  grounds,  however,  we  consider  it  prob- 
able that  the  offer  of  the  two  men  who  wished  to 
follow  Jesus  (Matt.  viii.  19-22)  immediately  preceded 
the  tempestuous  voyage.  Luke  communicates  this 
particular  in  the  account  of  another  voyage,  narra- 
ting those  two,  moreover,  with  a  third  similar  case, 
ch.  ix.  67-62.  Taking  it  all  together  now,  it  no  longer 
is  difficult  to  represent  distinctly  to  ourselves  the 
whole  course  of  events.  The  long  day — one  of  the 
few  in  tlie  pubhc  life  of  the  Lord  where  we  find  our- 
selves in  a  condition  to  follow  Ilim  almost  from  step 
to  step — was  visibly  hurrying  towards  evening,  but 
still  Jesus  beholds  around  Ilim  numerous  throngs 
desiring  instruction  and  help.  If,  therefore.  He  is  to 
enjoy  the  rest  .which  at  last  has  become  absolutely 
necessary.  He  must  withdraw  Himself  from  the 
throng  and  give  the  multitude  opportunity  to  reflect 
upon  the  parables  they  have  heard.  Accordingly  He 
gives  imjuediate  command  to  His  disciples  as  to  the 


departure,  after  He  had  previously  left  behind  on  the 
shore  the  scribe  who  had  desired  to  follow  Him,  and 
another  whom  He  called  in  vain.  His  disciples  took 
Him  with  them  in  their  vessel,  according  to  the 
graphic  expression  of  Mark :  us  ?}v,  that  is,  without 
any  further  preparation  for  the  journey.  As  to  tlifi 
rest,  the  Synoptics  give  essentially  the  same  account. 
If  Mark  communicates  particulars  which  confirm  the 
surmise  that  the  personal  remembrances  of  Peter 
have  not  been  without  some  influence  upon  the  form 
of  his  account,  he  nevertheless  agrees  perfectly  with 
Luke.  From  the  two,  Matthew  deviates  in  this  two- 
fold respect ;  namely,  that  he,  in  the  first  place,  has 
given  the  address  of  the  Saviour  to  His  disciples  as 
if  preceding  His  word  of  might  to  the  tempest;  and 
secondly,  that  he  has  put  the  exclamation  of  aston- 
ishment at  the  very  end,  not  exclusively  in  the  dis- 
ciples' mouths,  but  in  those  of  the  men  (avOpunot)  wlio 
were  in  the  ship.  But  as  respects  the  last,  we  do 
not  see  what  improbability  there  is  in  the  view,  that 
besides  the  Twelve  some  other  persons  also,  attendants 
and  the  like,  may  have  been  present  in  the  ship,  and 
may  have  joined  with  the  disciples  in  the  tone  of 
wonder  to  wliich  the  disciples  (Mark  and  Luke) 
undoubtedly  give  louder  and  stronger  expressian 
than  all  the  rest.  With  regard  to  the  first  mentioned 
point,  the  representation  of  Matthew,  it  apjiears,  has 
the  most  probability  in  its  favor,  for  we  know  that 
the  Saviour  was  wont  first  to  awaken  faith,  before  He 
performed  a  miracle ;  and  on  a  later  occasion  also 
the  wind  did  not  sink  until  He  had  asked  the  sinking 
Peter :  "  Oh,  thou  of  little  hiith,  wherefore  dost  thou 
doubt?"  The  address  to  the  disciples  and  the 
mighty  word  of  deliverance  followetl  one  another  so 
quickly,  that  Mark  and  Luke  might  easily  reverse 
the, order  without  making  themselves  guilty  of  a 
censurable  inaccuracy. 

Vs.  22.  That  He  went  into  a  ship. — Accord- 
ing to  Mark  iv.  36,  there  were  other  vessels  also  ac- 
companying the  Saviour  near  by,  which  is  least  of 
all  to  be  wondered  at,  at  the  end  of  such  a  day.  If 
one  is  not  disposed,  therefore,  to  seek  the  ai/dpainoi 
of  Matthew  (vs.  27)  upon  the  vessel  of  the  apostles, 
the  conjecture  then  that  the  companions  of  the 
voyage  on  the  HWois  TrXoiopiois  had  been,  at  some 
distance,  witnesses  of  the  miracle,  and,  therefore, 
made  manifest  their  astonishment  without  reserve, — 
such  a  conjecture  certainly  will  not  be  too  hazardous. 


CHAP.  Vm.  22-25. 


133 


Unto  the  other  side. — The  eastern  shore  is 
here  meant.  According  to  Mark,  the  Saviour  seats 
Himself  in  the  Trpv/xva,  hinder  part  of  the  ship,  comp. 
Acts  xxvii.  29,  41,  and  falls  fast  asleep  upon  a  wpos- 
KecpaXaiu.  Now  awakes  the  storm, — according  to 
Matthew  and  Mark,  a  (t^kt/xos  (by  which  also  an  earth- 
quake is  signified,  Matt,  xxviii.  2) ;  according  to  Luke, 
more  precisely,  a  \aiKo.\\i  aff/xov,  which  precipitates 
itself  from  above  upon  the  sea. 

Vs.  24.  Master,  Master. — If  we  assume  that 
Luke  has  most  accurately  communicated  the  words 
of  the  troubled  disciples,  we  should  then  notice  in 
the  expression  itself  the  trace  of  the  anxious  fear 
that  was  in  them.  They  call  the  Lord,  we  may 
note,  with  a  double  i-mffTaTa  to  help,  while  Mark 
puts  in  their  mouths  a  SiSao-zcaAe,  and  Matthew  even  a 
Kvpte.  But  more  than  the  expression,  the  exclama- 
tion itself  bears  witness  of  utter  faiutness  of  heart. 
So  oMyoTTKTToi.  (Matthew)  are  they,  that  really  it  may 
be  said  of  them,  they  have  no  faith  (Mark  and  Luke), 
yet  now  as  ever  their  faith  manifests  itself  in  this, 
that  in  their  distress  they  flee  to  none  but  Jesus. 
Without  doubt  the  storm  must  have  been  very  un- 
expected and  violent,  for  experienced  sailors  like 
these  to  be  attacked  by  so  violent  a  terror.  But  the 
malady  of  unbelief  also  has  an  epidemic  character, 
and  undoubtedly  the  unwonted  view  of  the  sleeping 
Saviour  did  not  a  little  augment  their  distress. 

Vs.  24.  A  calm,  yuK-nvv  =  nilia'n ,  Psalm  cvii. 
29  in  Symmachus. — An  additional  sign  of  a  miracle, 
since  otherwise,  even  when  the  storm  has  subsid- 
ed, a  disturbed  movement  of  the  air  and  the  water 
always  continues  for  a  time.  According  to  Mark,  the 
Saviour  gives  His  rebuke  with  the  words:  "  (niiira, 
desiste  a  sonitu,  and  ■n-fcpiij.wcro,  obmutesce,  desiste  im- 
pehi."  Bengel.  First  of  all  the  Lord  rebukes  the 
storm  in  the  heart,  afterwards  the  storm  in  nature. 

Vs.  25.  What  manner  of  man  is  this  ?  — 
No  question,  we  may  believe,  of  doubt,  but  of  the 
deepest  astonishment,  which  is  heightened  by  the  un- 
expectedness and  unexampled  character  of  the  mir- 
acle. Here  also,  as  in  Luke  v.  8,  the  astonishment 
is  so  great  because  the  miracle  is  wrought  in  a  sphere 
familiar  to  them.  It  is  as  if  they  had  never  yet  con- 
ceded to  the  greatness  of  the  miraculous  worker  its 
full  rights.  It  is  true,  they  knew  Him  previously, 
and  yet  their  feeling  is  like  that  of  the  Baptist  when 
he  exclaimed  :  "I  knew  Him  not."     Johni.  31. 


DOCTRINAIi  AND  ETHICAL. 

1.  A  miracle  such  as  this  we  have  not  yet  met  with 
in  the  Gospel  of  Luke.  We  have,  in  miracles  of  na- 
ture like  this,  as  well  as  at  Cana  and  elsewhere,  to 
meet  the  objection  that  wholly  inanimate  nature  ap- 
pears to  offer  no  point  of  attachment  whatever  to  the 
mighty  will  of  the  miracle-worker ;  but  that  this  dif- 
ficulry  gives  us  no  warrant  whatever  for  the  fallacies 
of  the  naturalistic  interpretation,  needs  hardly  be 
mentioned.  The  vindicators  of  this  show  that  they 
have  as  little  knowledge  of  nature,  as  true  knowledge 
of  the  human  heart.  As  little  can  we  accede  to  the 
view  of  those  (Meander)  who,  by  sharply  distinguish- 
ing the  objective  and  the  subjective  side  of  the  ac- 
count, suppose  that  the  Saviour  actually  only  quieted 
His  disciples ;  so  that  now  before  the  eyes  of  their 
enlightened  faith  the  raging  of  nature  displayed  itself 
in  another  form,  and  their  ear,  as  it  were,  no  longer 
heard  the  raging  of  the  storm,  while  later,  when  the 
storm  had  actually  subsided,  that  was  ascribed  to  the 


working  of  Jesus  upon  nature,  which  was  only  the 
consequence  of  His  influence  upon  their  mind. — 
[This  of  Neander  may  fairly  be  called  as  flat  and 
vapid  a  rationalizing  away  of  a  simple  narrative 
as  Paulus  himself  was  ever  guilty  of. — C.  C.  S.]  This 
error,  moreover,  could  hardly  remain  concealed  from 
the  Saviour,  and  at  least  could  have  exercised  no  in- 
fluence on  the  less  susceptible  shipmen,  who  did  not 
belong  to  the  Apostolic  circle,  and  least  of  all  could 
it  have  been  favored  by  the  Saviour  Himself.  Who- 
ever leaves  it  undecided  (Hase)  whether  the  Saviour 
professed  or  wrought  the  miracle,  contradicts  in  fact 
the  sacred  record.  No,  that  they  here  mean  to  re- 
late a  miracle  is  plain  to  the  eye,  and  the  question 
can  only  be  simply  this :  did  it  take  place  or  did  it 
not  take  place  ?    Have  we  here  history  or  myth  ? 

2.  The  mythical  explanation  stumbles  not  only 
against  these  general  obstacles,  but  has  here,  more- 
over, the  particular  difficulty  to  solve  that  not  a  single 
Old  Testament  narrative  has  so  much  agreement  with 
the  Evangelical  as  to  allow  of  the  assumption  that  the 
latter  arose  from  the  former.  It  is  undoubtedly  not 
hard  with  lofty  air  to  explain  this  whole  miracle  as 
"  an  anecdote  of  the  kind  that  have  been  related  of 
every  century  and  of  the  miracle-workers  of  all  times, 
and  whose  origin  may  be  explained  in  a  thousand 
ways  "  (Weisse).  Such  arbitrariness,  however,  con- 
demns itself,  so  long  as  the  genuineness  of  one  of  the 
Synoptical  gospels  is  still  admitted.  Nothing  else, 
accordingly,  is  left  but  to  acknowledge  the  rcahty  of 
the  miracle,  and  if  one  wishes  to  seek  a  medium  of 
it,  to  say  with  Lange :  "  The  Saviour  rebukes  the 
storm  in  the  inner  world  of  His  disciples,  in  order  to 
find  a  medium  of  rebukmg  the  storm  in  nature.  He 
removes  the  sin  of  the  microcosm,  in  order  to  remove 
the  evils  of  the  macrocosm."  We  have  here  the  con- 
currence of  the  will  of  the  Father  with  that  of  the 
Son,  which  belongs  to  the  deepest  mysteries  of  His 
Theanthropic  being.  In  His  whole  fulness  Christ 
stands  here  before  us  as  an  image  of  Him  who  "  sit- 
teth  upon  the  waters  and  drinketh  up  the  sea  by  His 
rebuke."  Pss.  xxix.,  xciii.  What  Moses  performed  in 
the  might  of  Jehovah  when  he  opened  with  his  staff 
the  way  through  the  waters  for  himself,  that  the  Son 
of  the  Father  does  through  the  efficacy  of  His  will 
alone.  Here  also  we  meet  with  that  imion  of  the 
Divine  and  human  nature  and  operation  which  we  so 
often  discover  in  the  Gospel.  He  who  wearied  with 
His  day's  work  lays  Himself  a  while  to  sleep,  because 
He  needs  bodily  rest,  and  remains  quiet  in  the  most 
threatening  danger,  rises  at  once  in  Divine  fulness 
of  might  and  commands  the  tempestuous  wind  aixl 
bridles  the  sea.  As  sinful  man  can  work  mechanically 
upon  the  creation,  so  does  the  God-Man  work  dy- 
namically, and  thus  does  this  whole  activity  beconie 
a  prophecy  of  the  future  in  which  the  spirit  of  re- 
deemed mankind  will  govern  matter,  and  the  hope 
of  Paul,  Piom.  viii.  19-23,  will  be  fully  realized. 

3.  The  purpose  of  this  miracle  soon  strikes  the 
eye.  It  was  to  make  the  companions  of  the  apostles 
in  the  voyage  for  the  first  time  or  renewedly  attentive 
to  the  Lord ;  it  was  to  exercise  and  strengthen  the 
disciples  in  faith,  but  above  all  it  wis  to  hold  up  be- 
fore them  a  sensible  image  of  that  which  afterwards, 
when  they  were  entered  upon  the  apostolical  career, 
would  befall  them.  As  their  little  ship  was  now 
thrown  around,  so  should  also  the  young  church,  at 
whose  head  they  stood,  appear  often  given  over  to 
the  might  of  the  waves  and  billows.  But  then  also  they 
should  become  aware  at  the  right  time  of  the  Lord, 
who  would  arouse  Himself  to  change  the  darkness 


134 


THE   GOSPEL  ACCORDING  TO   LUKE. 


into  light.  This  is  the  deep  sense  of  the  symbolical 
explanation  of  the  miracle,  which  de'feerves  censure 
only  when  it  is  put  in  opposition  to  the  purely  histor- 
ical, instead  of  being  grounded  upon  it.  No  wonder 
if  many  have  essayed  it,  if  not  always  so  beau- 
tifully as,  for  example,  Erasmus,  when  he  writes, 
Prmfat.  in  Evang.  Matth.  in  fine:  '■^ hinc  nimirum 
ilia  periculosa  tempestas,  quia  Christus  dormit  in 
nobis. — Diffisi  prcesidiis  nostril,  inclamemus  Jesum, 
puhemus  aures  illius,  vellicemns,  donee  expergiscatur. 
Dicamus  illi  fiebili  voce:  Domi7ie,  tua  non  refert, 
si  pereamus  ?  Ille,  ut  est  exorabilis,  audiet  suos,  suo- 
que  spiritu  repente  sedabit  tempestatem  mundano  spi- 
ritu  agitatani.  Dicet  vento:  quiesce"  &c.  Comp. 
the  Hymn  of  Fabricius:  '■'■  Hilf,  libber  Gott,  was 
Schmach  und  SjJoii"  &c.,  and  the  spiritual  inter- 
pretation of  this  narrative  in  Luther's  Kirchen- 
Fosiille,  adloc.  The  homage  which  was  offered  to 
Christ  after  He  had  performed  the  miracle,  is  an  echo 
of  the  Old  Testament  Choral :  Ps.  cvii.  23-30. 


HOMHiETICAIi  A^^D  PEACTICAL. 

Wherever  Jesus  goes,  thither  must  His  disciples 
accompany  Him. — The  duty  of  the  disciples  of  the 
Lord  :  1.  To  follow  Him  upon  every  way ;  2.  to  call 
on  Him  in  every  distress  ;  3.  to  glorify  Him  after  every 
deliverance. — The  calm  is  followed  by  a  tempest,  the 
tempest  by  greater  calm. —  Jesus  sleeping  in  the 
storm ;  by  this  one  feature  of  the  narrative,  1.  The 
greatness  of  the  Lord  is  manifested ;  2.  the  perplex- 
ity of  the  disciples  explained;  3.  the  rest  of  the 
Cliristian  prophesied. — The  distress  of  the  disciples 
of  Jesus:  1.  Its  causes;  2.  its  culmination;  3.  its 
Umits. — Whoever,  even  in  distress,  can  call  on  Jesus, 
has  no  destruction  to  fear. — No  storm  so  vehement 
but  the  Lord  can  still  it :  1.  In  the  world;  2.  in  the 
Church ;  3.  in  the  house ;  4.  in  the  heart. —  The 
question,  "  Where  is  your  faith  ?  "  now  as  of  old  :  1. 
A  question  for  the  life ;  2.  a  question  for  the  con- 
science ;  3.  a  question  for  the  times. — What  manner  of 
man  is  this  that  he  commandeth  even  the  wind  and 
the  water  ? — Jesus'  greatness  revealed  in  the  obscure 
night  of  tempest.  On  the  little  ship  He  exhibits 
Himself  as:  1.  The  true  and  holy  Man;  2.  the  wise 
and  gracious  Master ;  3.  the  almighty  and  adorable 
Son  of  God. — The  storm  on  the  sea  an  image  of  the 
Christian  life:    1.  The  threatening  danger;    2.  the 


growing  anxiety;  3.  the  delivering  might;  4.  ths 
rising  thanks. — If  the  storms  within  us  are  still,  those 
without  us  then  also  subside. — Trial  and  dehverance 
work  together:  1.  To  reveal  the  Lord;  2.  to  train 
His  people ;  3.  to  advance  the  coming  of  His  king- 
dom. 

Starke  : — Quesnel  : — The  present  life  is,  so  to 
speak,  only  a  passage  from  one  side  to  the  other,  and 
finally  from  time  into  eternity. — Cakstein  : — Sleeping 
and  rest  has  even  in  the  ministry  its  season.  Enough 
that  the  Keeper  of  Israel  neither  slumbers  nor  sleeps. 
Ps.  cxxi.  4. — Where  Christ  is  there  is  danger,  and 
sometimes  even  greater  than  where  He  is  not ;  yet 
not  for  destruction,  but  for  trial. — Majus  : — Danger 
at  sea  is  a  mighty  arouser  to  prayer. — Osiander  : — 
Christ  is  the  Lord  of  the  sea  and  of  the  winds,  and 
to  Him,  even  after  His  human  nature,  all  things  are 
subject.  Ps.  viii.  2  seq. — So  oft  as  we  receive  a  bene- 
fit from  the  dear  God,  our  faith  should  become 
stronger. 

Heubner:  —  Nil  desperandum,  Christo  duce. — 
Christian  fearlessness  in  danger:  1.  Its  necessity, 
2.  its  nature,  3.  the  means  of  attaining  it. — Dr.  J.  J. 
DoEDES,  Prof,  in  Utrecht,  a  homily: — 1.  The  com- 
mencement of  the  voyage ;  2.  the  raging  of  the 
tempest;  3.  the  fear  of  the  disciples  ;  4.  the  rest  of 
the  Lord ;  5.  the  rebuke  of  the  weak  in  faith ;  6. 
the  power  of  the  word  of  might. — Rautenberg: — 
The  heavier  the  cross,  the  more  earnest  the  prayers. 
— Gerdessen  : — The  appearance  of  Christ  in  earthly 
tumult:  1.  He  lets  it  rage,  a.  as  if  without  measure, 
b.  without  concern,  c.  without  remedy ;  2.  He  stills 
it,  a.  the  stormy  world,  6.  the  stormy  hfe,  c.  the 
stormy  heart. —  Lisco  :  —  Concerning  trust  in  the 
Lord:  1.  Wherein  it  reveals  itself;  2.  what  its 
nature  is ;  3.  how  it  is  rewarded. — Florey  : — The 
words  in  the  ship  at  the  storming  of  the  sea:  1.  The 
word  of  terror ;  2.  the  word  of  censure ;  3.  the  word 
of  might ;  4.  the  word  of  astonishment. — Hopfner  : 
— The  disciples  of  Christ  according  to  this  Gospel : 
1.  Willingly  following,  2.  anxious,  3.  praying,  4. 
ashamed  disciples. —  Denninger:  —  The  wondrous 
ways  of  the  Lord :  Wonderfully  does  He  bring  His 
own  :  1.  Down  into  the  deep,  2.  up  out  of  the  deep. 
— FucHS ;  —  Why  sleeps  the  Lord  so  often  in  the 
tempests  of  this  life?  He  will  lead  us:  1.  To  the 
knowledge  of  our  powerlessness ;  2.  to  faith  in  His 
almightiness  ;  3.  to  prayer  for  His  help  ;  4.  to  praise 
of  His  name. 


b.  THE  DEMONIAC  AT  GADARA  (Vss.  2&-39). 
(Parallels :  Matt.  viu.  28-34 ;  Mark  v.  1-20.) 

26  And  they  arrived  at  the  country  of  the  Gadarenes/  which  is  over  against  Galilee. 

27  And  when  he  went  forth  [had  gone  out]  to  land,  there  met  him  out  of  the  city  a  certain 
man  [a  certain  man  of  the  city  met  himj,  which  had  devils  [was  possessed  by  demons] 
long  time,  and  ware  [wore]  no  clothes,  neither  abode  in  any  house,  but  in  the  tombs. 

28  When  he  saw  Jesus,  he  cried  out,  and  fell  down  before  him,  and  with  a  loud  voice  said, 
"What  have  I  to  do  with  thee,  Jesus,  tliou  Son  of  God  most  high?     I  beseech  thee, 

29  torment  me  not.  (For  he  had  [om.,  had]  commanded  the  unclean  spirit  to  come  out 
of  the  man.  For  oftentimes  [for  a  long  time]  it  had  caught  [seized  upon]  him  :  and  he 
was  kept  bound  with  chains  and  in  fetters;  and  he  brake  the  bands,  and  was  driven  of 

30  [by]  the  devil  [demon]  into  the  wilderness  [desert  places].)  And  Jesus  asked  him, 
saying,  What  is  thy  name?     And  he  said,  Legion:  because  [for]  many  devils  [demons] 


CHAP.  Vm.  26-39. 


135 


EXEGETICAL  AND  CEITICAL. 


31  were  entered  into  him.     And  they  [or,  he^]  besought  him  that  he  would  not  command 

32  tTem  to  go  out  into  the  deep  [abyss].  And  there  was  there  a  herd  of  many  swme 
feelc.  on  the  mountain :  and  they  besought,  him  that  he  woukl  suffer  hem    o  enter  mto 

33  hem  And  he  suffered  them.  Then  went  the  devds  [demons]  out  of  the  man  and 
entS'ed  into  the  swine:  and  the  herd  ran  violently  down  a  steep  place  [the  chff    mto 

34  the  lake  and  were  choked   [drowned].     When  they  that  fed  ^/.e«^  [the  keepers]  saw 

35  wha  was  done  [l>ad  happened],  they  fled,  and  went  and  told  .^  m  the  city  and  m  the 
TountrT.  Then  they  wVnt  out  to  see  what  was  done  [had  happened]  ;  and  came  to 
Je      ,Ld  found  the  man,  out  of  whom  the  devils  [demons]  were  ^epav  ed,  si  tmg  at 

36  the  feet  of  Jesus,  clothed,  and  in  his  right  mmd :  and  they  were  afraid.  They  al  o 
which  saw  rt  told  them  by  what  means  he  that  was  possessed  of  the  devils  [by  the 

37  demons  was  healed.  Then  the  whole  multitude  of  the  country  pf  the  Gadarenes  round 
about  besought  him  to  depart  from  them;  for  they  were  taken  with  great  fear     aid 

qs  he  went  up  [om  up]  into  the  ship,  and  returned  back  again.  Now  the  man,  out  of 
whom    he^dev  s'[d  4ons]  were  departed,  besought  him  that  he  might  be  with  hiov: 

3q  but  Jesus  [he  V.  O.H  seit  him  away,  saying,  Return  to  thine  own  house  and  shew 
how  great  ^things  Gol  hath  done  unto  thee.  And  he  went  his  way,  and  published 
throughout  the  whole  city  how  great  things  Jesus  had  done  unto  him. 

1  vs.  26.-RespectiBg  the  different  readings :  Gadarenes,  Gergesenes,  Gerasenes,  &c.,  see  below  in  CrUical  and  E.egH- 
ical  remarks.  ,       ,, ,    ,  •,  l  ■u:„  >j  c,/,     u^neirAXft.  rcAsht  have  as  its  subioct  either  avrjp  or  the  neuter 

a.£.r-  "k^^i:^^::^^^^^^  ^;^^'^^^.  the  snh,ect,  W  incline  us  to  prefer  the 
singular  subject  here.— C.  C.  S.]  -p    n    t     Cnd   Sin  — C   C   S.I 

3  Vs.  38.— iJec;  6  'Ir)<rous.     [Om.,  B.,  D.,  L..,  tod.  bin.     v..  y..  o.j 

clifFusion  of  the  incorrect  reading  is  perhaps  best 
explained. 

Vs.  27.  A  certain  man  of  the  city.— bo  also 
Mark. '  According  to   Matt,  there  were  two.     This 
plural  in  Matt,  which  several  times  recurs  when  the 
other  Synoptics  have  a  singular,  belongs  to  the  pecu- 
liarities of  his  gospel,  for  whose  explanation  a  gene- 
ral law  must  be  sought  for.     There  is  no  want  of 
conjecture  in  favor  of  there  having  been  two  (btrauss, 
De  Wette,  Lange),  and  it  is  no  doubt  possible  that 
Luke  and  Mark  mention  only  one,  namely,  the  most 
malignant;  but  on  the  other  hand  we  cannot  regard 
it  as  probable  that  the  original  two  should  thus  have 
been  reduced  to  a  unity,  and  we  find  moreover  m  the 
whole  account  no  one  proof  that  the  Saviour  here 
had  really  two  demoniacs  to  deal  with.     Nor  may  we 
foro-et  that  the  whole  account  of  Mark  and  Luke  as  to 
this  event  is  much  more  precise  and  complete  than 
that  of  Matthew..    We  therefore  give  to  them,  here 
also,  the  preference,  and  have  only  to  inquire  now,  from 
whence  the  second  demoniac  has  come  into  the  nar- 
rative of  Matthew.    The  conjecture  (Ebrard,  Olshau- 
sen)  that  he  joins   in  mind  the   demoniac   in  the 
syna-^ogue  at  Capernaum  with  this  one  (Mark  i.  16) 
is  whoUy  without  proof.     More  happy  appears  tons 
the  opinion  (Da  Costa)  that   the  raging  demomac 
precisely  at  the  moment  when  the  Lord  arnv-ed  was 
involved  in  strife  with  one  of  the  passers  by  (Comp. 
Matt.  viii.  28  6),  so  that  Matt,  relates  «aT   o^^v,  with- 
out diplomatic  exactness.   Or  should  we  assume   Nc- 
ander  Base,  De  Wette)  that  the  plurahty  ot  the  heie- 
mentioncd  demons  led  to  the  inexact  mention  of  a 
plurality  of  demoniacs?   Perhaps  li  we  assume  that 
Matthew  originally  wrote  in  Hebrew,  this  d.fterence 
mi-ht  possibly  be  laid  to  the  account  ot  the  Uieek 
translator.      But  if  none  of  these  conjectures  is  ac- 
ceptable there  is  nothing  left  then  but  to  aeknowledge 
here  one  of  the  minute  differences,  lor  whose  expla- 
nation  we    are  wanting  in   the  re<iu.site  data,   and 
which  can  give  olfeiice  only  from  the  point  ot  view 
of  a  one-sided  and  mechanical  theory  ol  mspiratioiu 
More  ancient  attempts  at  explanation  see  m  Kuinoel 
udloc.     lu  no  case  is  it  admissible  with  Von  .Vmmon 


Vs    26.  The  Gadarenes.— That  in  Matt.  viii. 
28    the  reading  VaUp-nvC^v  deserves  the  preference 
appears  hardly  to  admit  of  a  doubt.     See  Lange  ad 
loc     But  in  Luke  also  we  find  no  sufficient  ground 
to  read  with  Lachmann  and  Tischendorf,  on  the  au- 
thority particularly  of  B.,  D.,  T,paayivi>v,  and  still  less 
again  to  read  with  L.,  A.  [  Cod.  8in.-\  and  a  few  others, 
Tip-yta-nvwv.     The  very  distinction  between  these  two 
latter   readings   shows   how  much   hesitation   there 
has  been,  and  how  soon  the  old  and  true  reading 
TaZapnvS>v  was   supplanted.      We    cannot    possibly 
understand  Gerasa,  one  of  the  ten  cities  of  the  De- 
capolis,  the  present  Djerasch,  since  it  lay  more  than 
ten   [German,  fifty  Enghsh]  miles  distant  from  the 
sea  and  as  respects  Gergesa,  we  find,  it  is  true,  men- 
tion made  of  Gergesites,  Deut.  vu.  1  ;  Josh   xxiv.  ll 
TE  V    Gir'-ashites]  ;  but  I  do  not  from  that  alone 
venture  to  affirm  the  existence  of  a  city  of  this  name 
at  the  time  of  Jesus.     The  authority  of  Origen  isnot 
a  sufficient  support  for  the  reading  V^py^a-nvi^v,  since 
he   chose    this   only  on   geographical    and   not   on 
critical   grounds,  and   besides,  he   assures   us   that 
even  at  his  time,  in  some  manuscripts,  the  reading 
raSaprj.'ci./  was  found,  which  he  only  rejects  because 
this  city  was    too  far  distant  from  the  shore,     in 
respect  to  this  last  objection,  there  is  nothing  in  the 
way  of  the  conjecture  that  Jesus  had  proceeded  a 
certain  distance  inland  when  He  saw  the  demoniac, 
and  that,  according  to  the  very  accurate  calculation 
of  Ebrard,  ad  loc.  S.  381,  the  city  was  at  least  a 
league  distant  from  the  sea.     We  for  our  part  are  ot 
the  opinion  that  the  region  of  the  shore  of  the  sea 
is  hkely  in  the  mouth  of  the  people  to  have  stil 
retained  the  name  of  "the  land  of  the  Gergesenes 
after   the  Gergesites    of  Joshua's  day,  and   that  a 
copyist  for   more   exact   definition   ot   the   original 
expression,  "land  of  the  Gadarenes,"  first  wrote  on 
the  margin  the  words,  "  of  the  Gergesenes     which 
afterwards  in  many  manuscripts  supplanted  the  ori- 
ginal reading.      In  this  way  the  comparatively  wide 


136 


THE   GOSPEL   ACCORDING  TO  LUKE. 


to  explain  the  variation  in  this  subordinate  point  by 
assuming  that  none  of  the  apostles  were  personally 
present,  inasmuch  as  they,  when  the  Saviour  disem- 
barked, probably  remained  on  the  ship  in  order  to 
fish  ;  and  at  the  same  time  also,  not  improbably  to 
sell  some  fish  in  Gadara  while  the  Master  preached 
or  performed  miracles  ! ! 

Vs.  27.  In  the  tombs. — There  are  still  found  in 
the  neighborhood  of  the  ancient  Gadara  (the  present 
Omkeis)  many  caves  and  chalk  ranges  which  served  as 
places  of  burial,  and  from  other  accounts  also  we  know 
that  the  inhabitants  carried  on  an  active  traffic  in 
cattle  and  especially  in  swine.  No  wonder,  for  they 
consisted  of  a  mixture  of  Jews,  Greeks,  and  Syrians, 
of  whom  the  former  stood  in  very  low  esteem  with 
their  countr\-men  in  Judea  and  Galilee,  because  they 
had  assimilated  themselves  more  than  the  latter  to 
other  nations.  Only  seldom  did  the  Saviour  visit 
these  regions,  in  which  He  found  but  few  lost  sheep 
of  the  house  of  Israel.  The  first  time  that  we  meet 
Him  here.  He  performed  a  miracle  which  more  per- 
haps than  any  other  has  been  to  many  expositors  a 
Ai'dos  TrpoffKo/jLixaTos.  What  the  ass  of  Balaam  is  in 
the  Old  Testament  that  are  the  swine  of  Gadara  in 
the  New  Testament,  foolishness  and  a  stumbling- 
block  to  the  wisdom  of  this  world. 

Possessed  by  demons. — See  remarks  on  ch. 
iv.  33. 

Vs.  28.  Jesus,  Thou  Son  of  God. — Perhaps  the 
demoniac-  was  a  Jew  not  wholly  unacquainted  with 
the  Messianic  hope ;  but  certainly  it  is  in  the  spirit 
of  the  Evangelists  if  we  believe  that  the  knowledge 
of  the  Lord  which  the  demons  usually  exhibited  had 
been  attained  in  a  supernatural  way. 

Vs.  29.  For  He  commanded,  Trap-nyyeiXev. — 
"  Not  in  the  sense  of  the  pluperfect,  but  like  tx^j^v, 
Mark  v.  8."  Meyer.  According  to  Luke  the  Saviour 
had  therefore  commanded  the  spirit  to  come  out 
before  the  latter  had  begged  for  forbearance,  but  we 
do  not  therefore  need  to  assume  that  He  had  uttered 
this  command  to  the  unfortunate  man  from  some 
distance,  even  before  the  latter  had  come  to  Him. 
Perhaps  the  words  of  the  demoniac  in  the  extreme 
tension  of  his  mental  condition  had  only  been  ejacu- 
lated interruptedly.  First  the  question :  "  What 
have  I  to  do  with  thee  Jesus  thou  Son  of  God  ?  " 
Afterwards  the  answer  of  the  Saviour,  who  never 
accepted  public  acknowledgment  from  demoniacs, 
l|eA^e,  K.T.A.  Mark  v.  8.  Afterwards  the  abrupt 
entreaty  :  "  I  beseech  thee  torment  me  not,"  and  then 
the  inquiry  after  the  name. 

For  for  a  long  time. — A  more  particular  ex- 
planation of  Luke,  which  throws  into  more  relief  on 
the  one  hand  the  misery  of  his  condition,  on  the 
other  the  miraculousness  of  the  deliverance ;  comp. 
Mark  v.  2-4. — Seized  upon. — So  that  he  hurried  him 
along  unresistingly  with  himself. — He  was  kept 
bound  with  chains  and  fetters. — Whenever  his 
relatives  or  keepers  had  succeedetl  in  bringing  him 
back  home  for  a  while,  out  of  the  wilderness. 

Vs.  30.  What  is  thy  name  ? — The  answer  to 
the  question  whether  tlie  Saviour  here  speaks  to  the 
demoniac  himself,  or  to  the  demon  tormenting  him, 
depends  entirely  on  the  conception  which  we  form  of 
such  unfortunates.  In  the  first  case  it  is  an  attempt 
to  bring  the  demoniac  in  a  psychological  way  to  refiec- 
tion  and  to  help  him  to  distinguish  Iiis  own  concep- 
tions from  those  of  the  unclean  spirit.  In  the  other 
case  it  is  an  inquiry  of  the  King  of  the  personal 
world  of  spirits,  which  He  addresses  to  the  author 
of  so  much  misery,  and  we  must  say  with   Stier : 


"  We  interpreters  will  here  modestly  remain  without 
when  the  Son  of  God  speaks  with  one  from  heU, 
only  with  the  just  conviction  that  the  two  have  well 
understood  one  another." — Legion. — The  demoniac 
is  in  feeling  entirely  identified  with  the  evil  powers 
that  control  and  torment  him.  Respecting  the  name 
"  Legio,"  see  Lange  on  Matt.  xxvi.  53. 

For  many  demons. — Less  accuiately  this  rea- 
son stated  for  the  name  given,  i^  in  Mark  put  in  the 
mouth  of  the  demons  themselves. 

Vs.  31.  And  he  besought  Him. — The  demon, 
that  is  ;  who  in  this  instance  was  still  working  with 
unlimited  power  upon  the  unhappy  man,  and  at  the 
same  time  uttered  himself  in  the  name  of  the  whole 
Legion.  Why  the  demons  desire  to  go  into  the 
swine  is  a  question  which  we,  so  far  as  we  are  concern- 
ed, can  answer  only  with  a  confession  of  the  entire 
incompetence  of  our  intelligence  on  this  mysterious 
ground.  Only  one  folly  would  be  yet  greater  than 
that  of  a  presumptuous  decision :  the  folly,  namely, 
of  those  who  are  as  little  acquainted  with  the  nature 
of  demons  as  of  swine,  and  yet  at  once  utter,  ex  ca- 
thedra^ the  word  "  absurd ;  impossible."  Much  better : 
"  Potcstas  Chrisii  etiam,  super  animalia,  dcemones, 
abyss'um  pomgiiur.  Idque  agnovere  dcemones." 
Ben  gel. 

Into  the  abyss. — That  is,  into  hell ;  comp.  Rev. 
ix.  11;  XX.  3.  "The  evil  spirits  also  have  their 
wishes  and  understand  their  interest  as  well  as  man. 
As  they  therefore  in  this  ever-intensifying  conflict 
between  themselves  and  the  Messiah,  become  aware 
that  they  must  in  some  way  yield  before  Him,  they 
entreat  at  least  to  be  handled  in  the  mildest  way 
and  to  be  permitted  to  go  into  a  tolerably  near 
herd  of  swine  (and  only  too  fully  does  their  man 
concur  in  this  wish,  because  otherwise  he  fears  that 
he  must  die) :  against  this  wish  Christ  has  nothing  to 
object.  But  so  powerful  is  yet,  from  fear  before  the 
Messiah  (?),  the  momentum  of  the  evD  spirits  in 
going  out,  that  they  enter  into  a  corresponding  num- 
ber of  swine  and  drive  these  again  into  wild  flight; 
nay  more,  precipitate  them  down  the  cliff  into  the 
water,  and  so  against  their  will  must,  nevertheless, 
go  out  of  the'dying  man  (rather  the  sick  man)  into 
hell,  while  the  man,  liberated  from  them,  comes 
to  his  long  sighed-for  repose."  Von  Ewald.  The 
terror  and  the  precipitation  of  the  herd  into  the  sea, 
we  should,  however,  rather  explain,  with  Lange  and 
many  others,  as  resulting  from  the  last  terrible  par- 
oxysm which,  as  usual,  preceded  the  healing.  The 
number  of  the  swine  (Mark  v.  13)  may  moreover  be 
stated  in  a  round  number,  either  according  to  the 
reckoning  of  the  spectators  or  according  to  the  state- 
ment of  the  embittered  possessors. 

Vs.  33.  And  entered  into  the  swine. — It  is 
of  course  understood  that  we  here  have  not  to  under- 
stand individual  indwelling,  but  dynamic  influence, 
of  the  demoniacal  powers  upon  the  defenceless  herd. 
But  if  philosophy  declares  that  such  an  influence  is  en- 
tirely impossible,  we  demand  tlie  proof  for  the  right 
of  deciding  in  so  lofty  a  tone  upon  a  matter  which 
lies  entirely  outside  of  the  limits  of  experience,  and 
are,  tlicrefore,  on  the  contrary,  fully  in  our  right  when 
we,  after  the  credibility  of  Luke  is  once  established, 
conclude  ab  esse  ad  posse.  If  the  psychologist  ac- 
counts it  impossible  that  irrational  beings  should  ex- 
perience the  influence  of  spiritual  forces,  we  will  wait 
till  lie  gives  us  a  little  more  assurance  with  regard 
to  the  souls  of  beasts  than  we  have  hitherto  possessed. 
And  if  the  critic  wishes  to  know  for  what  end  the 
demoniacal  power  caused  the  swine  to  rush  so  quickly 


CHAP.  VIII.  26-39. 


137 


into  the  lake,  we  will  acknowledge  our  ignorance, 
but  simply  desire  that  one  should  not  declare  incom- 
prehensible and  ridiculous  to  be  synonymous.  It  is 
indeed  possible  that  the  swine  were  precipitated 
against  the  will  of  the  demons  into  the  lake,  because 
the  organism  of  these  animals  proved  too  weak  to 
resist  their  overmastering  influence.  In  this  case  it 
plainly  appears  from  the  result  that  the  entreaty  had 
been  an  unintelhgent  one  ;  but  then,  does  not  mental 
confusion  belong  to  the  nature  of  evil  ?  Enough ; 
one  thing  stands  fast,  that  it  was  by  no  means  wholly 
unexpected  ov  against  the  intention  of  Jesus  that 
the  swine  were  controlled  by  demoniacal  influence 
(against  Paulus,  Hase,  Von  Ammon).  The  Saviour 
must  have  known  what  He  conceded  with  the  word 
of  might  v-Kayere  ;  moreover  He  afterwards  does  not 
excuse  Himself  for  an  instant  to  the  owners  of  the 
herd  by  saying  that  He  had  not  been  able  to  foresee 
their  loss.  He  simply  goes  His  way  and  listens  to  the 
entreaty  of  the  demons,  unconcerned  whether  the  herd 
shall  be  able  to  endure  this  terror  or  not.  With  His 
special  concurrence  does  it  take  place,  that  the  pos- 
session of  the  rational  man  passes  over  upon  the 
irrational  herd.  We  believe,  if  we  may  compare  the 
supernatural  with  a  mysterious  natural  fact,  that 
here  something  similar  took  place  to  what  even  now 
often  takes  place  by  magnetic  forces,  when  some 
bodily  evil  is  transferred  from  one  object  to  another, 
even  from  man  to  animals.  Undoubtedly  Jesus 
found  such  a  miraculous  diversion  of  the  malady 
"necessary  for  the  restoration  of  the  sick  man,  and 
the  possibility  that  demoniacaf  conditions  may  pass 
over  upon  others,  even  upon  beasts,  appears  not  to 
admit  of  denial.  Comp.  Kieser,  System  des  Telluris- 
inus,  ii.  p.  '72. 

Finally,  as  respects  the  question  how  far  a 
permission  of  the  Saviour  is  to  be  justified  which 
occasioned  so  considerable  a  loss,  see  Lange  on 
Matt.  viii.  31.  Some  answers  to  this  question  have 
certainly  turned  out  rather  unlucky,  e.  ^.,  that  of 
Hug,  that  the  flesh  might  liave  been  still  fished 
up  and  salted  and  used.  Without  entirely  excluding 
the  thought  that  here  there  is  a  just  retribution  for 
the  defilement  of  the  Jewish  population  (Olshausen), 
the  answer  suffices  us  that  Jesus'  word:  "not  come 
to  destroy,  but  to  save,"  applies  indeed  to  men,  but 
not  to  beasts.  At  any  price  He  will  pluck  this  soul 
from  the  powers  of  darkness.  He  exerts  His  miracu- 
lous might,  not  with  the  immediate  purpose  of  de- 
stroying the  herd ;  but  if  the  loss  of  these  is  the 
inevitable  consequence  of  His  beneficent  activity, 
this  loss  can  be  made  good,  while  the  opportunity  to 
save  this  man  is  not  likely  ever  to  retm-n.  He  who 
afterwards  gave  Himself  up  for  a  pure  sacrifice  does 
not  here  account  the  life  of  unclean  beasts  at  a 
higher  rate  than  it  deserves.  The  imputation  that 
He  in  this  way  infringed  upon  the  property-rights  of 
strangers,  made  by  Woolston  aud  others,  was  not  once 
brought  forward  by  the  Gadarenes  themselves,  and 
the  attempt  to  vindicate  their  rights  more  strongly 
than  they  themselves  in  this  case  thought  necessary, 
may  be  dismissed  with  a  ne  quid  nimis.  Finally  it 
must  not  be  overlooked  that  the  healing  was  a  bene- 
fit not  only  for  the  demoniac,  but  also  for  the  whole 
region.     Comp.  Matt.  viii.  28  b. 

Vs.  35.  Clothed.  —  The  Evangelist  says  not 
from  whence  or  by  whom.  Perhaps  we  may  here 
understand  the  intervention  of  the  Saviour's  disci- 
ples, who  here  also  accompanied  Him.  The  healed 
one  moreover  now  sits  irapa  rohs  -nuhas  rov  'Itjcto?, 
as  a  disciple  at  the  feet  of  his  Master. 


Vs.  36.  They  also  which  saw  it.— Matthew 
also  speaks,  v.  33,  of  keepers,  who  had  been  witnesses 
of  the  miracle. 

Vs.  37.  To  depart  from  them. — A  longer  stay 
of  the  Saviour  could  have  had  little  attraction  for 
men  who,  above  all,  calculated  the  material  loss, 
and  were  seized  with  superstitious  and  half  heathen 
fear.  The  abode  of  the  dangerous  demoniac  in  the 
midst  of  them  is  less  burdensome  to  them  than  the 
longer  sojourn  of  such  a  worker  of  miracles.  A  sad 
contrast  to  the  entreaty  of  the  Samaritans,  John  iv. 
40.  But  the  Saviour  here  and  there  aUke  yields  to 
the  desire  expressed. 

Vs.  38.  Now  the  man.— Comp.  Mark  v.  18-20. 
The  prayer  with  which  the  recovered  demoniac  fol- 
lows the  departing  Saviour  may  serve  as  an  unequivo- 
cal proof  of  the  completeness  of  his  healing,  as 
well  as  of  the  warmth  of  his  thankfulness.  The 
Saviour  does  not  grant  the  request,  partly  perhaps 
for  the  reason  that  for  the  perfectness  and  duration 
of  his  recovery  somewhat  more  of  rest  was  required. 
But  that  He  here  encourages  the  one  whom  He  had 
delivered  to  a  proclamation  of  the  benefit  bestowed 
upon  him,  while  on  those  who  were  healed  elsewhere 
silence  is  imposed,  is  a  proof  the  more  that  He  had 
not  the  intention  to  return  into  the  land  of  the  Gada- 
renes ;  there  must,  therefore,  at  least  one  Uving  aud 
speaking  memorial  of  His  miraculous  power  abide 
there.  Moreover,  in  Peraea  the  diffusion  of  such 
accounts  was  less  critical  than  in  Galilee,  which  was 
so  inclined  to  insurrection.  In  the  directing  of  the 
man  back  to  his  home,  it  is  at  the  same  time 
implied  that  the  Saviour  remembers  his  perhaps 
distressed  or  anxious  relatives,  for  whom  now  his 
untroubled  domestic  life  is  to  be  the  theatre  of  his 
gratitude  and  obedience.  Yet  not  only  to  his  own 
friends,  but  throughout  the  whole  of  Decapolis,  does 
the  man  proclaim  what  had  been  done,  so  that  the 
astonishment  which  he  at  all  events  awakens,  with- 
out doubt  became  a  beneficent  preparation  for  the 
later  preaching  of  the  gospel  in  these  dark  re- 
gions. 

Vs.  39.  How  great  things,  "Ocra. — In  a  re- 
markable manner  are  the  great  works  of  God  and 
Jesus  at  the  conclusion  of  the  narrative  co-ordinated. 
Without  doubt  it  is  the  intention  of  the  Evangelist 
here  to  indicate  that  it  was  God  Himself  who  in  and 
through  the  miraculous  power  of  the  Messiah  dis- 
played in  extraordinary  wise  His  workings. 


DOCTRINAL  AND  ETHICAL. 

1.  There  is  no  revelation  of  Christ  as  the  King 
of  the  world  of  spirits  which  contains  so  much  that 
is  obscure  as  that  which  took  place  at  Gadara.  In 
relation  to  such  miracles  also  does  the  Saviour's  own 
word  hold  good,  ch.  vii.  23,  and  this  Macarism  can 
only  1)e  fulfilled  in  him  who  with  Paul  continues 
mindful  of  the  (^povtiv  eh  to  cruKppuvuv. 

2.  The  miracle  here  narrated  conflicts  in  no  way 
with  the  well-known  summing  up  of  the  hiograi)hy 
of  the  Saviour,  SnlA&ef  eiifpyeroiiy,  Acts  X.  38.  It  is 
no  miracle  of  punishment,  any  more  than  the  drying 
up  of  the  fig-tree  was  one,  and  that  for  the  reason  that 
swine  and  fig-tree  are  irrational  creatures,  to  which 
therefore  as  a  class  the  conception  of  i)unishment  is 
only  very  loosely  applical)le.  Moreover,  the  Saviour 
acts  here  as  representative  of  the  Father  on  earth, 
who  daily  destroys  the  lesser  that  the  higher  may  be 
nourished  and  preserved,  and  has  never  yet  forbidden 


138 


THE   GOSPEL  ACCORDING  TO  LUKE. 


His  lightnings  to  purify  the  atmosphere  for  fear  they 
might  perchance  strike  the  trunlis  of  some  trees. 
Had  the  herd  of  swine  been  driven  by  a  tempest 
into  the  sea,  who  would  accuse  God  of  the  wicked- 
ness of  having  infringed  upon  the  property-rights  of 
legal  possessors  ?  How  many  a  murrain  has  taken  oif 
far  more  than  2,000  victims  ! 

3.  "  That  the  diseased  hfe  of  the  soul  falls  into 
the  duality  of  a  so-to-speak  subjective  and  an  objec- 
tive, of  a  dominant  and  a  suppressed.  Ego,  can  be  a 
matter  of  surprise  only  to  him  who  does  not  know  or 
does  not  clearly  keep  in  mind  that  the  Ego  even  in 
itself  and  in  a  healthy  condition  is  this  duplicity  of 
a  subjectrobject."  Strauss,  in  a  review  of  Justm 
Kerner's  Essay  on  Demoniacs  of  Modern  Times. 

4.  The  healing  of  the  demoniac  of  Gadara  is  a 
striking  symbol  on  the  one  hand  of  the  conflict  which 
the  kingdom  of  God  continually  carries  on  against 
the  realm  of  darkness ;  on  the  other  hand  of  the 
triumph  which  it  finally,  although  after  heavy  sacri- 
fices, attains ;  at  the  same  time  a  proof  how  much 
in  earnest  the  Saviour  was  in  His  own  declaration. 
Matt.  xvi.  26. 

5.  In  the  command  with  which  the  Saviour  parts 
from  the  recovered  man,  there  Ues  an  honor  put 
upon  devout  domestic  life,  which  is  the  less  to  be 
overlooked,  inasmuch  as  it  is  a  striking  revelation 
of  Christianity  as  the  principle  of  the  purest  Hu- 
manity. 

6.  Peter,  too,  had  once  begged  that  the  Lord 
would  depart  from  Him,  Luke  v.  8,  and  yet  the  Lord 
had  turned  into  his  house  more  than  ever  before  ; 
but  the  prayer  of  the  Gadarenes  He  accepts  in  fear- 
ful earnestness,  because  He  penetrates  their  unbelief, 
their  sin.  This  mournful  result  of  the  miracle  at 
Gadara,  moreover,  is  a  striking  proof  how  even  the 
most  astounding  miracles  cannot  constrain  to  faith 
when  the  requisite  disposition  of  heart  and  conscience 
is  lacking. 


irOMILETICAL  AND  PEACTICAL. 

To  the  storm  on  the  sea  succeeds  the  contest 
with  the  world  of  spirits. — When  Israel  amalgamates 
with  the  heathen,  the  demons  find  a  roomy  dwelling 
prepared  for  themselves. — The  deep  wretchedness  of 
the  man  who  is  ruled  by  demoniacal  powers. — Do- 
mestic life  most  direfully  desolated  by  the  might  of 
darkness. — The  Lord  of  Heaven  known  to  the  dwell- 
ers of  hell. — The  Evil  One  feels  that  his  Vanquisher 
draws  nigh. — Evil  also  is  fruitful  and  multiplies. — 
Even  where  the  Lord  leaves  the  might  of  darkness 
free,  its  own  destruction  is  the  wretched  end  of  this 
freedom. — Beasts,  men,  and  demons  alike  subject  to 
the  Son  of  Man. — The  worth  of  the  soul :  1.  No 
harm  so  great  as  when  harm  occurs  to  the  soul ; 

2.  no  price  too  dear,  if  only  the  soul  is  redeemed ; 
S.  no  thankfulness  so  heartfelt  as  when  the  soul  feels 
itself  delivered. — The  miracle  at  Gadara  a  revelation 
of  the  glory  of  the  Saviour:  L  As  the  Son  of  the 
living  God ;  2.  as  the  King  of  the  world  of  spirits  ; 

3.  as  the  Deliverer  of  the  wretched  ;  4.  as  the  Holy 
One,  who  does  not  suffer  Himself  to  be  entreated  in 
vain  to  depart. — Whoever  is  saved  by  the  Lord  must. 


as  a  disciple,  sit  at  His  feet. — The  great  things  which 
Jesus  did  by  this  miracle :  1.  In  the  world  ;  2.  in 
the  house;  3.  in  the  land  of  the  Gadarenes. — The 
enmity  of  the  flesh  is  to  be  changed  by  no  benefit, 
however  great  it  be.  —  The  redeemed  of  the 
Lord  wishes  nothing  more  ardently  than  to  abide 
with  Him. — Domestic  life  the  worthy  theatre  of 
active  gratitude. — Through  the  redeemed  of  Christ 
must  the  Father  be  glorified. — Even  when  Jesus  de- 
parts He  leaves  yet  witnesses  of  His  grace  behind. — 
The  might  of  darkness  runs  ever  into  its  own  de- 
struction.— Presumptuous  transgression  of  the  law  is 
ever  sooner  or  later  visited. 

Starke  : — Christ  neglects  no  land  in  the  world 
with  His  grace. — The  angels  rejoice  over  a  sinner's 
conversion,  but  the  devil  is  sorely  disgusted  when  a 
soul  is  freed  from  his  tyranny. — J.  Hall  : — Those  are 
no  true  Christians  who  deny  the  Godhead  of  Christ, 
since  the  devil  nevertheless  acknowledges  it,  1  John 
iv.  15. — God  sets  the  devil  also  his  bounds  and  says 
finally  :  "  It  is  enough,"  Job  xxxviii.  IL — Osiander  : 
— There  must  an  astonishing  number  of  the  angels 
have  fallen  away  from  God.  —  Satan  has  not  even 
power  over  irrational  creatures  except  as  it  is  per- 
mitted him  of  God. —  Brentius: — God  often  lets 
outward  possessions  escape  from  us  that  we  may  re- 
ceive spiritual  good. — Nova  Bibl.  Tub. : — That  is  the 
way  of  the  godless  world  ;  they  love  swine  more 
than  Christ. — Brentius: — Christendom  is  full  of 
Gergesenes. — Qdesnel  : — It  is  a  fearful  judgment  of 
God  upon  sinners  when  He  hears  their  prayer  to  their 
hurt,  as  He  does  the  demons'  prayer. — Teachers  and 
preachers  must  at  their  expulsion  be  resigned  and 
content. — New  converts  are  wont  to  fall  into  all 
manner  of  self-devised  ways,  therefore  they  need 
faithful  admonition  and  direction. — Obedience  is 
better  than  sacrifice. — Canstein  : — To  glorify  the 
gi-ace  of  conversion  helps  much  to  the  edifying  of 
our  neighbor. 

On  the  whole,  the  treatment  of  this  narrative 
offers  to  the  preacher  peculiar  difiBculties  not  less 
great  than  that  of  the  Temptation  in  the  Wilderness. 
It  is  therefore,  unless  one  is  obliged  to  it  by  ecclesi- 
astical ordinances,  not  to  be  commended  to  any  one 
at  least,  who  in  reference  to  the  Biblical  demouology 
occupies  a  sceptical  or  negative  position.  But  even 
if  one  in  this  respect  takes  the  Lord  at  His  word,  we 
have  here  especially  to  take  heed  of  being  wiser 
than  the  Scripture  and,  in  an  ill-applied  apologetical 
zeal,  of  vindicating  the  conduct  of  the  Saviour  in 
such  a  way  as  involuntarily  to  remind  those  who 
think  differently  of  the  maxim,  '■^Qui  excusat,  accu- 
sat."  Perhaps  it  is  best  to  leave  the  metaphysical 
question  wholly  or  mainly  untouched,  and  to  give 
especial  prominence  to  the  practical  side  of  the 
deliverance  of  the  soul  from  the  powers  of  darkness, 
as  to  its  greatness,  its  worth,  and  the  like.  As  an 
example  of  an  admirable  sermon  upon  this  SutrvoTiTov 
we  may  adduce  les  Dimoniagues,  in  the  sermons  joar 
Adolph  Jlonod.  2  Hecneil,  Montauban^  Paris,  1857. 
So  also,  Fr.  Arndt,  who  in  his  Sermons  upon  the 
Life  of  Jesus,  iii.  p.  39-52,  found  in  this  narrative 
occasion  to  preach  with  wholly  practical  aim  respec- 
ting :  1 .  The  character  ;  2.  the  causes ;  3.  the  heal- 
ing of  the  malady  of  the  demoniac. 


CHAP.  VIII.  40-56.  139 


c.  THE  RAISING  OF  JAIETJS'  DAUGHTEK  (Vss.  40-56). 
(ParaUels  :  Matt.  ix.  13-26 ;  Mark  v.  21-43.    Gospel  for  the  24th  Sunday  after  Trinity.) 

40  And  it  came  to  pass,  that,  when  Jesus  was  returned,  the  people  cjladly  received 

41  him:  for  they  were  all  waiting  for  him.  And,  behold,  there  came  a  man  named 
Jairus,  and  lie  was  a  ruler  [the  president]  of  the  synagogue ;  and  he  fell  down  at  Jesus' 

42  feet,  and  besought  him  that  he  would  come  into  his  house:  For  he  had  one  only 
daughter,  about  twelve  years  of  age,  and  she  lay  a  dying.     But  [And  it  came  to  pass, 

43  V.  0.^]  as  he  went  the  people  thronged  him.  And  a  woman  having  [who  had  had] 
an  issue  of  blood  twelve  years,  which  had  spent  all  her  living  upon   [for]  physicians, 

44  neither  could  be  healed  of  [by]  any,  Came  [Approached]  behind  him,  and  touched  the 
border   [fringe,  Num.  xv.  38]    of  his  garment:  and   immediately  her  issue   of  blood 

45  stanched.  And  Jesus  said,  Who  touched  me  ?  When  all  denied,  Peter  and  they  that 
were  with  him  said,  Master,  the  multitude  throng  thee  and  press  thee,  and  sayest  thou, 

46  Who  touched  me?     And  Jesus  said,  Somebody  hath  touched  me:  for  I  perceive  that 

47  virtue  is  gone  out  [perceived  virtue  to  have  gone  out]  of  me.  And  when  the  woman 
saw  that  she  was  not  hid,  she  came  trembling,  and  falling  down  before  him,  she 
declared  unto  him''  before  all  the  people  for  what  cause  she  had  touched  him,  and  how 

48  she  was  healed  immediately.  And  he  said  unto  her,  Daughter,  be  of  good  comfort 
[om.,   be  of  good  comfort,  V.  0.^]  :  thy  faith  hath  made  thee  whole ;    go  in  peace. 

49  AVhi'le  he  yet  spake   [is  yet  speaking],  there  cometh  one  from  the  ruler  of  the  syna- 

50  gogue's  house,  saying  to  him,*  Thy  daughter  is  dead;  trouble  not  the  Master.  But 
wlfen  Jesus  heard  it,  he  answered  him,  saying.  Fear  not :  believe  only,  and  she  shall 

51  be  made  whole  [lit.,  saved].  And  when  he  came  into  the  house,  he  suffered  no  man  to 
go  in  [with  hira^],  save  Peter,  and  James,  and  John   [John  and  James,  V.  O.*],  and 

52  the  father  and  the  mother  of  the  maiden.     And  all  wept,  and  bewailed  her :  but  he 

53  said.  Weep  not ;    [for,  V.  0.']  she  is  not  dead,  but  sleepeth.     And  they  laughed  him  to 

54  scorn,  knowing  that  she  was  dead.     And  he  put  them  all  out  [omit  this  clause,  V.  0.^], 

55  and  took  her  by  the  hand,  and  called,  saying,  Maid,  arise.  And  her  spirit  came  again, 
and  she  arose  straightway :  and  he  commanded  to  give  her  meat  [somethmg  to  eat]. 

56  And  her  parents  were  astonished:  but  he  charged  them  that  they  should  tell  no  man 
Avhat  was  done. 

1  Vs  42  — Kal  eveVero  h  T<3  7ropev6<r9at  auToi/.  Rec. :  'Ev  6e  tw  uTrivetv  ainov.  [Former  reading  accepted  hy  Tisch- 
endorf  Alfoi-d,  Meyer,  Laohmaim  with  C.\  D.,  P.     Cod.  Sin.  agrees  with  Recepla.—C.  C.  S.] 

2  Vs  47 —i?ec. :  airrw,  which,  however,  is  to  be  expunged.     [Cm.,  Cod.  Sin.]  ,        ,  ,  j-       i 

3  Vs"  48  -Rec  :  edp^a.,  which  the  Saviour  undoubtedly  said  according:  to  Matt.  ix.  22,  and  perhaps  also  ajccordmg  to 
Mark  V  34  but  certainly  not  according  to  the  original  text  of  Luke.  See  Meyer  and  Tischendorf  ad  loc.  [Om.,  lisch- 
endorf.Laohmann,  Meyer,  Tregelles,Alford  with  B.,D.,L.,S.,  Cod.  Sm.—C.C.S.]  •    -  ^uu   k     r 

i-Vs.  43.— Rec:  Aeywi^  avT^.  Not  sufficiently  attested.  [Tischendorf,  Alford,  Laohmann  retain  aura,  with  A.,  C, 
Ti     "R     11  other  uncials;  om..  B.,  Cod.  Sin.,  X.,  H. — C.  C.  S.J  .      ,      .  ,  -,  •  ■   x 

'  5  Vs  51  -The  words  <rv^  avrd  have  sufficient  authority  for  themselves,  to  he  received  with  a  good  conscience  into 
the  textt'although  they  are  wantm'g  in  the  Recefda.  [The  Cod.  Sin.  agrees  substantially  with  this,  but  has  or«vc«reAe€iv 
avTu>  instead  of  6i<reA9eti'  trvv  avTio.— C.  C.  S.]  _.,•,      r^jc-        ^^^a■v\^•r<i^ 

«  Vs.  5l.-Rec. :  James  and  John.     From  Mark  v.  37.    [Recepta  supportecf  by  Cod.  Sm.,  A.,  L.,  S.,  X.,  A.-C.  C.  S.] 
7  Vs  5"  -Rec  omits  ydp.    The  number  of  witnesses  for"  yap  m  Luke  is  too  great  to  allow  us  to  regard  it  as  merely  a 
copulative  borrowed  from  Matt.  ix.  24.     [Lachmann,  Tregelles,  Alford  insert  yap  with  Cod.  Sm.,  B.,  C,  D.,  L.,  A.,  A. 
Afnwo,-  nnH  Ti<!rbpndorf  omit  it  with  A.,  E.,  and  9  other  uncials. — (J.  C.  b.j  ,  ,     x     i 

^rv?54  -iScc  AOrb^  sVLsa^i'*'  k^^  ^"''Tas.  These  words  appear  to  have  been  with  good  reason  expunged  by  Lach- 
man^Iad  Kschendorf,  as  Griestech  had  already  suspected  tl.cm.'  B.,  D.,  [Cod.  Sm.,]  L.,  X.  and  other  MSS  have  H>em 
^n^^ifd  it  1  much  eaVier  to  explain  how  they  have  been  interpolated  fi-om  Matthew  and  Mark,  than  why  they  stfoud 
Save  been  omitted,  if  they  had  reaUy  stood  in  the  original  text  of  Luke.  The  variation  in  the  ''^■^rangemeuto  the  words 
also  (C?i  does  not  read  i^i>,  and  several  MSS.  and  versions  place  it  after  naura,)  appears  to  streng-then  the  probability  of 
interpolation. 

adapt  one  narrative  to  another,  than  a  diiilomatically 
exact  indication  of  the  actual  state  of  the  case.  Matt, 
viii.  9  and  ix.  bear  ratlier  a  chrestomatliic  than  a 
strictly  chronological  character,  while  the  arranf 


.  EXEGETICUii  AND  CRITICAL. 
Harmony. — According  to  Mark  and  Luke,  the 


rai4n-  of  Jairus'  daughte^r  follows  immediately  after   ment  in  Mark  and  Luke  is  iiuich  more  natural  anU 
the  reuirn  of  Jesus  f.^m  the  land  of  the  Gadarenes.    simple.     The  opposite  jnew  is  rc,.rc.cnte^^       01. 


According  to  Matthew,  on  the  other  hand,  this  rais 
ing  immediately  preceded  the  healing  of  the  paralytic 
and  the  calling  of  Matthew  to  the  apostleship.  It 
appears  to  us  that  the  former  arrangement  deserves 
the  preference  (similarly  Wieseler,  a.  o.).  The  words 
of  Matthew,  vs.  18,  Tadra  avTOv  AakovUTos  ai/TO??, 
seem  occasionally  to  be  rather  a  standing  formula  to 


hausen,  Lange,  iStier.  We  believe  that  one  must  lose 
himself  in  a  sea  of  insurmountable  difliculties,  if  he 
makes  Matt.  ix.  18-2(>  follow  immediately  upon 
vss.  1-17.  .       ,  „, 

Vs.  40.  The  people  gladly  received  Him — 
According  to  the  concurrent  accounts  of  Mark  and 
Luke,  the  people  wait  upon  the  shore  for  the  Saviour 


140 


THE   GOSPEL  ACCORDING  TO  LUKE. 


while  He  was  returning 'from  the  land  of  the  Gada- 
renes.  It  appears  as  if  the  throngs  that  had 
streamed  together,  also  interested  themselves  for  the 
fate  of  Jairus.  Respecting  his  office  as  president  of 
the  synagogue,  see  Lange  on  Matt.  ix.  18. 

Vs.  41.  And  he  fell  down  at  Jesus' feet. — 
A  revelation  of  the  life  of  faith  in  the  president  of 
a  synagogue  certainly  not  too  friendly  to  Jesus,  of 
no  mean  significance.  By  distress  he  also  was  im- 
pelled to  Jesus,  although  it  could  not  previously  be 
observed  that  the  healing  in  the  synagogue  at  Caper- 
naum (ch.  iv.  31—11),  the  miracle  upon  the  paralytic 
(eh.  V.  12-26),  or  that  on  the  servant  of  the  centu- 
rion at  Capernaum  (ch.  vii.  1-10)  had  made  upon 
this  ruler  a  decisive  impression.  But  now  when 
he  is  himself  in  need  he  without  doubt  calls  to  mind 
all  this,  and  derives  therefrom  boldness  to  come 
with  his  own  sorrow  to  Jesus. 

Vs.  42.  One  only  daughter,  about  twelve 
years  of  age. — The  statement  of  the  age  Luke 
alone  has ;  it  interested  him  doubtless  as  physician 
also.  That  the  woman  with  an  issue  of  blood  had 
also  been  ailing  twelve  years  is  a  coincidence  such 
as  real  life  aifords  thousands  of.  An  inventor  would 
without  doubt  have  taken  care  that  these  two  num- 
bers should  not  have  agreed  with  one  another. 

She  lay  a  dying. — 'ATredvria-Kfv,  imperfect,  not 
"  ohierat,  absents  mortuamqtte  igiiorante patre  "  (Fritz- 
Bche).  According  to  Matt,  apn  inX^vr-qcriv.  From 
vs.  49  it  appears,  however,  that  Jairus  at  this  mo- 
ment did  not  yet  regard  her  as  dead.  The  diflerent 
accounts  admit  of  easy  combination,  if  we  only  con- 
sider the  excited  state  of  the  speaker,  who  certainly 
did  not  weigh  his  words  in  a  gold-balance.  "  He  left 
her  as  one  who  was  dying,  and  might  therefore  express 
himself  waveringly."  Lange.  As  to  the  rest,  the  prayer 
of  Jairus  shows  a  singular  mixture  of  faith  and  weak- 
ness of  faith ;  he  stands  below  the  heathen  centu- 
rion and  almost  on  a  level  with  the  ^aaiKiKos,  John 
iv.  46-54.  He  desires  not  only  healing,  but  stipu- 
lates moreover  expressly  that  the  Saviour  must, 
above  all,  Himself  come  and  lay  His  hands  on  his 
little  daughter.  He  conceives  the  miracle  only  under 
one,  and  that  the  most  ordinary,  form,  instead  of 
entreating,  "  Speak  in  a  word."  But  just  this  brings 
him  also  into  perplexity,  since  the  Saviour  allows 
Himself  to  be  detained  on  the  way. 

As  He  w^ent. — The  Saviour  therefore  does  not 
allow  Himself  to  be  kept  back  by  the  exceedingly 
imperfect  form  of  Jairus'  faith,  since  He  is  per.suaded 
of  its  sincerity.     Comp.  Matt.  xii.  20. 

'larpoh^  "  for  physicians."  With  his  psychologi- 
cal tact  Luke  brings  into  relief  how  much  the  weari- 
some suffering  of  this  woman  had  been  aggravated 
by  the  fact  that  with  all  her  suffering  she  had  in 
addition  made  so  many  fruitless  essays  to  be  relieved 
{TTpoaai'aKwaaaa).  Mark  expresses  himself  less  f;v- 
vorably  for  the  faculty:  "  7roA.Aa  iradovaa  virh  woA- 
\uv  larpaiv  Kal  ixrjSiv  w<pi\7]6i'iaa,  aWa.  /j.uWov  eis 
rh  x^'^pov  iK6ov(Ta.y 

Vs.  44.  The  fringe  of  His  garment. — The 
Kpao-TreSof,  piJ'^s  comp.  Numb.  xv.  88,  and  Winer, 
Realwbrterhioch^  Art.  Sawn. 

Vs.  45.  Peter  and  they  that  were  with  him. 
— Peculiar  to  Luke,  since  Mark  only  speaks  of  the 
disciples  in  general.  Entirely  in  agreement  with 
the  precipitate  character  of  Peter,  who  thinks  merely 
of  an  accidental,  and  not  in  the  least  of  a  believ- 
ing, touch. 

Vs.  46.  Somebody  hath  touched  Me "  Hoc 


absnrdimi  videiur,  quod  gratiam  suam  effiiderit 
Christus  nesciens,  cui  henefaceret.  Certe  nmiime 
dubium  est,  quin  sciens  ae  volens  mulierem  sanaverit, 
sed  earn  requirit,  ut  sponfe  in  medium  prodeat.  Si 
testis  miractdi  sui  fuisset  Christus,  forte  non  fuisset 
ejus  verbis  creditum,  mmc  vero,  quum  mulier,  metu 
percidsa,  quod  sibi  accidit,  narrat,  plus  ponderis  ha- 
bet  ejus  co?ifessio."     Calvin. 

I  perceived  virtue  to  have  gone  out  of  Me. 
— It  is  and  remains  a  difficult  question  how  we  are 
to  conceive  this  going  forth  of  virtue.  Certainly  not 
in  any  such  way  as  if  His  healing  power  resembled 
an  electric  battery,  which  was  obliged  to  discharge 
itself  involuntarily  at  the  least  touch.  There  proceeds 
nothing  from  Him  unless  He  will,  but  He  has  ever 
the  will  to  help  when  and  so  soon  as  He  only  meets 
with  believing  confidence.  It  is  therefore  not  uncon- 
sciously, but  with  full  consciousness,  that  He  permits 
healing  power  to  stream  forth  when  the  hand  of 
faith  lays  hold  upon  Him.  The  people  press  Him 
on  all  sides,  but  experience  nothing  of  the  ever-ready 
healing  power,  even  though  one  or  another  might 
have  had  a  concealed  disease,  simply  because  this 
confidence  is  lacking  in  them.  And  that  this  virtue 
proceeds  from  the  Lord  need  occasion  as  little  per- 
plexity as  that  the  Holy  Spirit  proceeds  from  the 
Father,  John  xv.  26.  Of  this  going  forth  of  His 
miraculous  power  now,  the  Saviour  has  no  sensuoua 
feeling,  but  an  intellectual  knowledge;  He  knows  it 
within  Himself  {iyuMv).  Into  what  definite  individual 
the  virtue  had  passed  the  Saviour  did  not  know 
directly.  The  miraculous  knowledge  of  the  God- 
man  was  no  magical  clairvoyance,  and  His  question, 
"Who  is  the  one  (Masc.  6,  not  t/)  who  has  touched 
me  ?  "  was  by  no  means  a  mere  feigning.  He  looks 
around  that  the  concealed  believer  might  come  for- 
ward, for  this  He  knows,  that  without  faith  the  benefi- 
cent power  would  in  no  case  have  been  elicited  from 
Him.  In  the  spirit  He  has  already  heard  the  cry  of 
distress  of  a  suffering  and  trusting  soul.  That  His 
garment  was  the  cause  of  the  healing,  the  mechanical 
conductor  of  the  healing  power,  of  this  the  Evange- 
list says  nothing ;  but  by  the  touch  of  His  garment 
faith  might  be  as  well  tested  as  by  the  grasping  of 
His  mighty  hand.  Designedly,  therefore,  does  He 
cause  the  woman  to  come  forward  from  obscurity  to 
the  full  light,  that  she  may  be  brought  back  from  the 
fancy  of  a  magical,  to  tlie  apprehension  of  a  freely 
intended  working  of  the  Saviour.  Not  Jesus'  gar- 
ment, but  her  own  faith,  has  saved  her,  even  though 
this  faith  in  the  beginning  was  by  no  means  wholly 
free  from  superstition. 

Vs.  47.  And  how  she  was  healed  immedi- 
ately.— According  to  tradition,  Eusebius,  ff.  E.  vii. 
18  ;  Sozomenus  v.  21,  the  w-oman  erected  at  Paneas, 
her  birthplace,  a  memorial  of  this  benefit,  which  the 
Emperor  Julian  is  said  afterwards  to  have  removed 
and  to  have  erected  his  own  statue  in  the  place  of  it. 
Elsewhere,  as  in  the  Gospel  of  Nicodemus,  ch.  vii.,  and 
in  Thilo  i.  561,  this  woman  appears  under  the  name  of 
Veronica,  who,  in  the  presence  of  Pilate,  proclaimed 
Jesus'  innocence  in  loud  voice,  and  on  the  way  to 
Golgotha  wiped  His  face  with  the  handkerchief  that 
is  still  preserved.  Without  being  obliged  to  criti- 
cise the  genuineness  and  value  of  these  accounts, 
they  may,  however,  serve  as  proofs  how,  even  in 
Christian  antiquity,  the  faith  and  the  hope  of  this 
sufferer  were  esteemed.  Compare,  moreover,  the 
similar  miracles  Matt.  xiv.  36  ;  Acts  v.  15  ;  xix.  11. 
In  Sepp,  Lcben  Jesu,  ii.  §  399,  we  find  important  par- 
ticulars in  reference  to  the  manner  of  healmg  the 


CHAP.  Vm.  40-56, 


141 


pvais  aluaros  by  Jewish  physicians.  The  complete- 
ness of  the  miraculous  healing  is  admirably  express- 
ed by  Luke  the  physician  in  the  napaxprit^a  co-tt)  ij 
piiffii  T.  a'lii. 

Vs.  49.  While  He  is  yet  speaking. — By  the 
use  of  the  present  in  the  narrative  the  vividness 
and  dramatic  power  of  Luke's  representation  is  not 
a  little  heightened.  It  appears,  moreover,  from  this 
message,  that  Jairus  had  come  forth  with  the  knowl- 
edge and  approbation  of  his  family  to  call  the  Mas- 
ter. Perhaps,  however,  this  resolution  had  produced 
a  reaction  with  some ;  at  least  these  messengers, 
probably  sent  by  the  distressed  mother  to  the  sorrow- 
ing father,  show  now  plainly  enough  that  they  ex- 
pert no  further  benefit  from  the  Teacher. 

Vs.  50.  Fear  not. — The  whole  del^y  with  the 
woman  had  been  for  Jairus  a  trial  of  fire.  His  just 
awakened  faith  had  been  most  intensely  shaken  ;  but 
now,  when  about  to  succumb,  he  is  strengthened  l)y 
the  Saviour. — Kal  awdva-eTat.  Still  more  accurately, 
as  it  appears,  this  word  is  omitted  by  Mark,  although, 
of  course,  the  event  showed  that  this  indirect  promise 
had  been  comprehended  in  the  "  Ordi/  believe.''  In 
that  the  Saviour  at  such  an  iustant  forbids  all  fear 
and  demands  only  faith.  He  causes  Jairus  already  to 
expect  something  great,  but  does  not  as  yet  tell  him 
definitely  what. 

Vs.  51.  He  suffered  no  man  to  go  in.— As 
the  Saviour  did  not  bring  with  Him  all  His  disciples, 
it  appears  to  have  beeu  His  intention  to  keep  the 
miracle  as  much  as  possible  concealed.  That  He 
causes  Himself  to  be  accompanied  by  the  three 
disciples, 'who  also  upon  Tabor,  and  inGethsemane, 
entered  into  the  innermost  sanctuary,  is  a  proof  of 
the  high  significance  which  He  Himself  attributes 
to  this  raising  of  the  dead. 

Vs.  52.  And  all  wept  and  bewailed  her.— 
Comp.  Matt.  ix.  23  and  De  Wette,  Archceologt/, 
§  263,  who  makes  mention  of  this  expression,  aniong 
others,  from  the  Talmud :  "  Stinm  pauperrimus  inter 
Israelitas,  uxore  movtua,  prcebcbit  ei  non  minus  quam 
dtias  tibias  et  imam  lainentatriccm."  We  can  easily 
imao-ine  how  great  a  din,  in  the  house  of  an  Israelite 
of  distinction,  after  the  loss  of  his  only  daughter, 
there  must  have  been. 

She  is  not  dead.— Against  the  explanation  of 
it  as  a  swoon,  Lange  justly  declares:  Matt,  ad  he. 
It  is  true,  Von  Amnion  concludes,  from  the  small 
number  of  witnesses  that  Jesus  takes  with  Him,  that 
the  awakening  maideti  above  all  things  had  need  of 
rest  and  quiet,  and  therefore  was  not  really  dead ; 
but  just  as  well  might  he,  from  the  command  given 
to  the  bearers  at  Nain  to  stand  still,  have  been  able 
to  conclude  that  the  motion  of  the  bier  might  have 
been  injurious  to  the  only  seemingly  dead  man. 
The  explanation  of  Olshausen  and  others  is  in  con- 
flict with  the  ethical  character  of  the  Lord,  who  was 
never  wont  to  surround  His  deeds  with  an  illusory 
glitter,  with  the  consciousness  of  the  parents  and 
family',  vs.  58,  and  with  the  express  account^  of 
Luke:'  "her  spirit  returned,"  vs.  55,  comp.  1  Kings 
xvii.  22.  It  is  not  to  be  doubted,  moreover,  that  the 
fio-urative  speech  taken  from  sleep  serves  still  more 
to  veil  the  miracle.  A  vaunter  would  have  said  of 
one  apparently  dead :  "She  sleeps  not,  but  she  is 
dead. "  The  Prince  of  life  says  of  one  dead,  "  She  is 
not  dead,  but  sleepeth. "  In  the  eyes  of  the  Saviour 
she  was  at  this  moment  already  living,  although  she 
as  yet  lay  there  fettered  corporeally  by  the  power  of 
death. 

Vs.  55.  To   give   her  something  to   eat.— 


Here  also  there  appears  in  the  miracle  of  the  Sa- 
viour a  trait  of  benevolence  and  provident  care 
which  forgets  nothing,  for  which  nothing  is  too  trivial. 
Thus  does  He  elsewhere  take  care  that  the  crumbs 
should  be  gathered  ;  that  Lazarus  should  be  freed 
from  the  grave-clothes, — at  once  a  proof  of  the  truth 
of  the  account,  and  of  the  completeness  of  the 
miracle. 

Vs.  56.  That  they  should  tell  no  man.— The 
opinion  that  the  command  to  keep  silence  is  here  in- 
terpolated in  the  wrong  place,  and  was  given,  not  at 
this  miracle,  but  at  a  former  one  (Hase),  is  destitute 
of  all  proof.  The  command,  on  the  other  hand,  is 
occasioned  by  the  intense  expectation  of  the  people 
at  the  time,  who  might  easily  have  given  themselves 
up  to  insurrectionary  commotions.  Besides,  it  was 
a  training  school  for  Jairus  and  his  family,  v.-ho,  nfter 
they  had  now  beheld  the  miraculous  power  of  the 
Saviour,  had  to  be  guided  to  further  faith  and  obedi- 
ence. And  as  respects  the  little  daughter,  awakened 
by  Jesus  to  new  life,  who  does  not  feel  how  injuri- 
ously the  continual  questions  and  expressions  of 
astonishment  and  curiosity  would  have  worked  upon 
the  higher  and  inward  life  in  her  case. 


DOCTRINAL  AXD  ETHICAL. 

1.  It  is  important  to  note  the  different  forms  in 
which  faith  revetils  itself  in  Jairus  and  in  the  woman 
with  the  issue  of  blood.  The  former  comes  cour- 
ageously forward,  but  is  secretly  anxious,  and  ap- 
pears stronger  than  he  really  is.  The  other  ap- 
proaches timorously,  but  is  secretly  strong  in  faith, 
and  is  really  far  inore  than  she  appeared.  _  Both 
types  have  in  the  Christiau  world  many  spiritually 
related  to  them. 

2.  This  double  narrative  of  miracle  bears  in  al- 
most every  trait  the  stamp  of  truth,  simplicitj',  and 
quiet  sublimity.  This  anxiety  of  the  father  and  this 
timidity  of  the  woman  ;  this  restlessness  of  the  peo- 
ple and  this  composure  of  the  Saviour ;  this  surprise 
of  the  disciples  and  His  own  decisively  repeated 
"  Some  one  hath  touched  me  !  "  this  laugh  of  unbe- 
lief over  against  the  outbreak  of  sorrow  ;  this  ma- 
jesty in  revealing,  and  this  care  in  concealing.  His 
miraculous  power ;  all  this  forms  a  so  inimitable 
whole  that  one  may  grasp  the  truth  almost  with  his 
hands.  Matthew,  according  to  his  custom,  relates 
concisely  and  objectively  ;  with  Mark  the  influence 
of  the  eye-witness  Peter  is  unmistakable ;  the  par- 
ticulars of  Luke  reveal  the  physician,  and  his  state- 
ment of  the  age  of  the  child  is  in  some  measure  sup- 
ported by  Mark,  inasmuch  as  the  latter  says  that 
she  li'alked.  All  the  accounts  admit  of  combination 
in  a  most  unforced  manner,  and  if  any  one  could 
take  them  merely  for  artfully  interwoven  threads  of 
a  pious  invention,  we  should  with  reason  have  to 
doubt  not  only  his  rehgious  sense,  but  also  his  natu- 
ral sense  of  beauty  and  truth. 

3  A  striking  similarity  appears  between  the  rais- 
in" of  Jairus'  daughter  and  that  of  Lazarus.  Both 
times  docs  the  Lord  delay  before  He  brings  the  help, 
and  permits  the  sick  one  to  whom  He  is  called,  to 
die  Both  times  He  gives  a  mysterious  promise  ot 
deliverance.  Both  times  finally  does  He  declare  the 
death  a  sleep.  Here  also  the  Synoptic  agrees  with 
the  Johannean  Christ.  [It  may  be  questioned  whe- 
ther in  either  case  the  death  had  not  occurred  when 
the  message  of  entreaty  reached  Him.  It  seems,  at 
least  harti  to  beUeve  that  the  Saviour  would  have 


142 


THE  GOSPEL  ACCORDING  TO  LUKE. 


permitted  any  mortal  to  pass  through  the  agonies  of 
death,  merely  for  the  purpose  of  displaying  His  mi- 
raculous power  more  fully.  On  either  interpretation, 
however,  the  similarity  between  the  present  miracle 
and  the  raising  of  Lazarus  remains. — C.  C.  S.] 

4.  "  The  journey  to  this  miracle  is  a  remarkable 
type  of  many  an  inward  leading.  When  Jesus  has  al- 
ready arrived  with  the  man  almost  at  the  goal  of  his 
conversion  and  perfection,  just  then  comes  often  the 
hardest  shock ;  by  which  even  what  of  faith  has  been 
gained,  appears  to  fall  again  completely  in  ruins. 
Yet  it  is  only  meant  to  serve  for  the  complete  over- 
coming of  all  misgiving  in  the  man,  for  the  perfecting 
of  faith  and  for  the  glory  of  the  divine  Benefactor." 
Von  Gerlach.  Comp.  moreover  the  remarks  on  the 
raising  of  the  yoimg  man  of  Nain,  ch.  vii.  11-17. 

HOMILETICAIi  AND  PEACTICAL. 

When  Jesus  has  been  missed  for  a  time,  He  is  re- 
ceived with  the  greater  joy. — How  life's  distress 
drives  to  Jesus. — Jesus  the  best  refuge  for  the 
troubled  parent's  heart.— No  youth  or  strength  se- 
cures from  death. — Jesus  looks  not  mainly  at  the 
completeness,  but  at  the  sincerity  of  the  faith  that 
calls  upon  Him. — Jesus  the  Physician  of  our  hidden 
infirmities. — The  hopeless  essays  to  heal  one's  self — 
The  world  a  physician  under  whom  the  sick  man 
grows  continually  worse  and  worse. — The  bold  grasp 
of  faith  :  1.  What  it  ventures ;  2.  what  it  wins. — 
How  many  surround  Jesus  outwardly,  but  how  few 
touch  Him  believingly  ! — Hidden  faith  must  finally 
come  to  light :  1.  For  the  glory  of  the  Lord  ;  2.  for  its 
own  attestation ;  3.  for  the  encouragement  and  for  the 
comfort  of  others. — The  tranquillity  of  the  Saviour  in 
opposition:  1.  To  the  thronging  of  the  people  ;  2.  to 
the  contradiction  of  the  disciples ;  3.  to  the  per- 
plexity of  the  woman ;  4.  to  the  anxiety  of  Jairus. — 
The  faith  of  the  woman  with  the  issue  of  blood:  1. 
Secretly  nourished ;  2.  courageously  shown ;  3.  im- 
mediately discovered ;  4.  humbly  acknowledged ;  5. 
nobly  crowned. — Even  the  hidden  benefits  of  the 
Lord  come  at  their  time  to  light. — "  Fear  not, 
only  believe  ! "  1.  An  astounding,  2.  a  legitimate, 
3.  a  possible,  4.  a  most  salutary  requirement. — 
Jesus  the  best  guide  on  the  way  of  faith.  (Jairus.) 
We  see,  1.  Supplicating  faith  heard  by  Jesus ;  2. 
eager  faith  tried  by  Jesus ;  3.  sinking  faith  strength- 
ened by  Jesus ;  4.  steadfast  faith  crowned  by 
Jesus ;  5.  thankful  faith  perfected  by  Jesus. — The 
way  of  the  Saviour  between  mourners  on  the  one 
hand,  and  laughers  on  the  other, — A  hopeless  sad- 1 


ness,  once  for  all,  proscribed  by  Jesus  when  Ho 
called  death  a  sleep. — Sleep  the  image  of  death ; 
both  are,  1.  Preceded  by  weariness ;  2.  accompanied 
by  a  rest;  3.  followed  by  a  wakening. — The  raising 
of  the  spiritually  dead  also  is  performed  by  the  Sa- 
viour for  the  most  part  in  holy  stillness. — Unbelief 
which  will  be  wiser  than  Jesus,  is  ever  put  to  shame. 
— The  spiritually  awakened  also  need,  and  at  once, 
nourishment. — Self-denial  the  best  proof  of  the  grati- 
tude of  faith. — Even  in  reference  to  the  Saviour's 
deed's,  there  is  time  for  silence  as  well  as  for  speech. 

Starke  : — If  Jesus  with  His  Gospel  is  repulsed  in 
one  place.  He  is  bidden  welcome  in  another. — God 
often  permits  men  to  wait  a  while  before  He  conies, 
that  they  may  be  the  more  eager  and  the  more  fitted 
to  receive  Him. — Brentius  : — Great  the  man,  great 
the  cross. — In  coming  to  the  help  of  sufferers, 
there  should  not  be  long  delay. — The  miracles  that 
in  our  day  are  said  to  be  wrought  by  touching  the 
bones  of  saints,  are  mere  cheatery. — God  heals  also 
our  secret  infirmities,  of  which  we  are  ashamed. — 
Cramer: — Christ  is  a  Searcher  of  hearts,  and  one 
can  undertake  nothing  so  secret  that  He  does  not 
see  it. — Osiander: — God  lets  His  children  sometimes 
be  put  to  shame,  that  He  may  afterwards  honor  them 
the  more. — The  Saviour  knows  how  to  speak  a  word 
in  season  to  the  weary. — Christ  Lord  of  both  dead 
and  living. — Romans  xiv.  9. — Learn  thou  to  accom- 
modate thyself  to  the  horas  and  moras  of  our  God. — 
J.  Hall  : — It  is  better  to  go  to  the  house  of  mourn- 
ing than  to  the  house  of  feasting. — Christ  and  His 
own  are  by  the  unbelieving  world  continually  laughed 
to  scorn. — The  scoffing  of  the  world  must  not  keep 
the  Christian  back  from  good  works. 

Heubner: — When  a  spiritual  father  calls  on 
Jesus  for  a  soul  entrusted  to  Him,  he  may  hope  of 
Jesus  not  to  entreat  in  vain. — The  folly  of  men  ap- 
peared of  old  also  as  now,  partly  even  in  excessive 
funeral  pomp. — The  trust  which  Jesus  knew  how  to 
inspire  in  Himself — Lisco  : — How  faith  is  assaulted 
and  strengthened. — The  mighty  help  of  the  Lord 
Jesus. — Palmer  (The  Pericope) : — As  there,  the  Sa- 
viour's eye  sees  ever  in  secret ;  as  there,  the  Saviour's 
hand  helps  ever  in  secret. — The  Lord's  dealings  with 
a  believer  here  amid  the  tumult  of  the  world,  yonder 
in  the  eternal  Sabbath-stillness. — Fuchs  : — The  exam- 
ple of  the  two  sufferers  in  the  Gospel  teaches  us,  what 
Paul  says,  Rom.  v.  3 :  1.  Tribulation  worketh  patience ; 
2.  patience  worketh  experience ;  3.  experience 
worketh  hope ;  4.  hope  maketh  not  ashamed. — 
SoncHON : — The  Lord's  leadings  for  our  salvation. — 
CoDARD : — We  have  a  God  that  helps,  a  Lord  God 
that  delivers  from  death. 


4.  The  Son  of  Man  proclaimed  by  the  Twelve,  feared  by  Herod,  honored  by  the  Company  which  He  had 

fed. 

Chapter  IX.  1-17. 
OParallels :  Matt.  x.  5-15 ;  xiv.  1 ;  xiv.  13-21 ;  Mark  vi.  7-16 ;  vi.  31-46 ;  John  vi.  1-14.) 


a.  THE  SENDING  FORTH  OF  THE  TWELVE  APOSTLES  (Vss.  1-6). 

1  Then  he  called  his  twelve  disciples  [the  twelve  ;   cm.,  disciples]  together,  and  gave 

2  them  power  and  authority  over  all  devils  [the  demons],  and  to  cure  diseases.     And  he 

3  sent  them  to  preach  [proclaim]  the  kingdom  of  God,  and  to  heal  the  sick.'     And  he 


CHAP.  IX.  1-6. 


143 


said  unto  them,  Take  nothing  for  your  journey,  neither  staves,  nor  scrip  [wallet],  neither 

4  bread,  neither  money ;  neither  have  two  coats  [tunics]  apiece.     And  whatsoever  house 

5  ye  enter  into,  there  abide,  and  thence  depart.     And  whosoever  will  not  receive  you, 
when  ye  go  out  of  that  city,  shake  off  the  very  dust  from  your  feet  for  a  testimony 

6  against  them.     And  they  departed,  and  went  through  the  towns,  preaching  the  gospel, 
and  healing  every  where. 

[1  Vs.  2.— Tischendorf,  supported  by  Meyer,  has  simply  laaSai.,  without  a  followinf?  accusative.  The  variations:  tous 
aaOevovvTa';,  tous  ocr9e^«t9,  tou9  vo<Tovvra^,  wavras  tous  ao-eevoui'Tas,  and  omnes  infirmitates  (Brix.),  are  so  numerous, 
that  it  is  almost  certain  that  thoy  were  introduced  by  different  transcribers  as  natural  complements  of  lio-flat.  Tregelles 
brackets  the  accusative.    B.  is  the  only  uncial,  however,  which  omits  it.— C.  C.  S.] 

obliqua,  expresses  himself  more  freely  than  the  two 
others.  The  spirit  of  the  command  is,  however, 
according  to  all,  the  same.  The  Saviour  speaks  of 
that  which  they  must  procure  for  the  journey.  If 
they  already  had  a  staff  they  were  permitted  to  take 
it  with  them  (Mark),  but  if  they  possessed  none, 
they  were  not  to  buy  one  (Matthew  and  Luke). 
Nothing  were  they  to  take  with  them,  nothing  were 
they  to  take  to  them  in  requital  of  their  benefits. 
Their  history  instructs  us  how  the  apostles  understood 
these  commands:  the  last  literally,  as  the  curse  of 
Peter  upon  Simon  Magus  shows,  Acts  viii.  20,  the 
former  in  the  spirit  of  wisdom,  e.  g.  2  Corinthians 
xi.  12  ;  2  Timothy  iv.  13. 

Vs.  4.  There  abide.— Comp.  ch.  x.  1.  Wan- 
der not  from  house  to  house. — Thence  depart. — 
From  thence  continue  your  journey  without  having 
capriciously  chosen  another  abode. 

Vs.  5.  And  whosoever  will  not  receive 
you. — Comp.  Matt.  x.  14.  With  Lachmann  and 
Tischendorf,  it  seems  that  we  must  unquestionably 
read  Se'lcorTai,  since  Sextu^Toi  is  borrowed  from  paral- 
lel passages.  The  shaking  off  of  the  dust,  a  sym- 
boUcal  action,  as  a  testimony  against  them,  as 
Theophylact  says  :  eis  iM-yxo"  clvtHv  koI  KaTaKpiaiv. 
From  Acts  xiii.  51,  we  see  how  the  apostles  casu  quo 
followed  this  command  of  the  Saviour  literally. 


EXEGETICAL  AND  CRITICAL. 

Harmony. — The  raising  of  Jairus'  daughter  is 
immediately  followed  by  two  other  miracles,  which 
Matthew  alone  relates,  ch.  ix.  27-34.  Hereupon 
the  Saviour  appears  to  have  undertaken  a  new  jour- 
ney through  Galilee,  and  to  have  convmced  Hunself 
repeatedly  of  the  exceeding  spiritual  necessity  of  the 
people.  {Ibid.  vss.  35,  36.)  He  therefore  exhorts 
His  disciples  to  entreat  the  Lord  of  the  harvest  for 
laborers  (vss.  37,  38),  and  gives  them  finally  oppor- 
tunity with  this  praying  to  unite  working,  and  them- 
selves to  lay  their  hand  to  the  plough. 

In  the  narrative  of  the  sending  out  of  the  twelve 
apostles,  also,  the  briefer  account  of  Luke  must 
be  complemented  by  that  of  Matthew  and  Mark. 
It  then  appears  that  the  Saviour  sent  them  out  two 
and  two,  and  in  their  instructions,  according  to  the 
statement  of  all  the  Synoptics,  adduces  the  expulsion 
of  the  demons  as  a  special  and  main  part  of  their 
activity,  clearly  distinguished  from  the  healing  of  or- 
dinary" illnesses.  The  discourse  given  on  this  occa- 
sion is  communicated  by  Matthew  far  more  in  detail 
and  more  precisely  than  by  the  two  others.  Luke 
merely,  vss.  3-6,  communicates  somewhat  of  the  first 
part  of  it  (Matt.  x.  5-15),  while  we  find  again  some 
elements  of  the  continuation  in  the  tenth  and  twelfth 
chapters. 

Vs.  1.  The  Twelve. — Although  weighty  testi- 
monies declare  for  the  reading  tous  5(i5eK-a  fxadriras 
avTov,  it  must  not  be  overlooked  that  Luke  usually 
uses  01  dooSeKo.  as  a  standing  formula,  and  that  other 
manuscripts  use  the  word  anoffTSAov;,  which  appears 
to  be  an  interpolation  by  a  later  hand,  as  well  as  the 
former,  which  is  borrowed  from  a  parallel  passage  in 
Matt.  X.  1.  At  the  same  time,  Matthew  here  gives 
the  names  of  the  twelve  apostles,  which  Luke  had 
earlier  communicated  in  another  connection  (ch.  vi. 
12-16).  Luke,  on  the  other  hand,  is  more  particu- 
lar in  stating  the  substance  of  their  instruction,  and 
mentions  also  the  K-np.  iriv  ^aa.  rod  0.,  while  the 
two  others  speak  only  of  miraculous  acts.  As  to 
the  manner  in  which  the  Swafxis  koI  e|ou(Tia  may 
have  been  imparted  to  them,  comp.  Lange  on 
Matthew,  x.  1. 

Vs.  3.  Take  nothing. — There  is  some  difference 
among  the  Synoptics  in  reference  to  the  instruction 
given  to  the  Twelve  as  to  their  preparations  for  the 
journey.  According  to  all  three,  they  were  to  take 
no  money  in  their  purses,  no  change  of  coats,  and  no 
provision  of  food.  According  to  Mark  and  Luke, 
the  taking  of  bread  with  them  is  also  not  permitted, 
as  to  which  Matthew  is  silent.  But  while  according 
to  Matthew  and  Mark,  vs.  8,  they  might  take  a  staff 
alone,  we  find  according  to  Matthew  and  Mark,  this 
also  forbidden  them  (for  the  reading  ^d&Sovs  is 
apparently  not  genuine).  We  believe  that  Mark, 
who   here   alone   gives   the  narration  in  an   orado 


DOCTRINAL  AND  ETHICAL. 

1.  In  investigating  the  purpose  of  this  missionary 
journey  of  the  Twelve,  too  little  notice  perhaps  has 
been  taken  of  the  word  of  the  Saviour,  Matt.  ix.  38. 
With  no  warrant  whatever  has  this  journey  been 
often  considered  as  a  kind  of  praciuing  for  the  fu- 
ture work  of  the  Twelve.  The  Saviour  at  least  gives 
not  a  single  hint  that  He  will  have  it  so  understood. 
Nor  was  the  practice  of  having  probationary  sermons 
by  destined  preachers  of  the  gospel  at  His  time  as 
yet  in  use.  As  Uttle  did  this  mission  serve  to  pre- 
pare for  the  personal  arrival  of  Jesus  in  some  towns 
and  villages  of  Galilee.  It  is  at  least  not  to  be 
proved  that  the  apostles  came  into  towns  where  He 
was  wholly  unknown ;  moreover,  it  would  have  little 
accorded  with  His  wisdom  to  have  let  the  gospel 
even  during  His  life  to  be  brought  into  places,  and 
that  by  inexperienced  men,  wliere  as  yet  tliey  did 
not  know  Himself  No.  The  Twelve  were  not  to  go 
before,  but  licre  and  there  to  return  upon  His 
track  ;  not  in  order  to  sow  but  in  order  first  to  reap, 
does  lie  bid  them  to  go  forth  :  not  to  begin  what 
He  will  continue,  but  rather  to  continue  what  He 
Himself  has  already  begun.  Thus  does  all  become 
clear.  Thus  does  it  appear  why  they  had  at  each 
time  to  inquire  who  was  worthy  to  receive  them  ;  in 
other  words,  who  was  favorably  disposed  in  refer- 
ence to  the  Saviour  and  the  cause  of  His  kingdom. 
Thus  does  their  right  to  shake  off  the  dust  become 


144 


THE   GOSPEL  ACCORDING  TO  LUKE. 


manifest,  which  for  the  rejection  of  a  first  preaching 
was  almost  too  stern,  but  for  the  spuming  of  a  re- 
newed essay,  was  fully  justified.  Thus  first  do  we  get 
a  true  light  as  to  the  prohibition  of  extensive  prep- 
arations for  journeying.  For  they  were  not  going 
as  strangers  among  enemies,  but  as  friends  unto  a 
region  where  the  Saviour  Himself  had  already  pre- 
pared a  way  for  them.  And  thus  does  it  at  the 
same  time  become  plain  why  He  let  them  just  now 
undertake  this  journey.  Already  had  He  denounced 
against  the  impenitent  cities  of  Galilee  the  judgment 
threatened  them,  Matt.  xi.  20-24,  but  now  He  will 
through  His  apostles  make  a  last  attempt  to  win  the 
apostates  to  Himself.  The  more  He  beholds  in  the 
spirit  the  unfolding  of  the  great  drama  of  His  life, 
the  more  does  He  proceed  with  the  thundering  tread 
of  decision.  Ever  more  threateningly  do  the  parties 
begin  to  stand  over  against  one  another ;  in  order 
that  now  the  thoughts  of  hearts  may  become  more 
manifest  does  He  now  send  forth  His  apostles.  They 
are  to  water  the  seed  already  sown  by  Him  for  the 
kingdom  of  heaven :  to  tend  with  care  what  promises 
fruit :  and  what  shows  itself  as  tares  to  make  known 
to  Him  as  such :  in  a  word,  to'  be  workers  for  the 
harvest. 

2.  As  respects  the  duration  of  this  journey,  it 
can  be  as  little  detennined  as  the  names  of  the 
towns  and  villages  visited.  But  surely  it  endured 
longer  than  a  day  (against  Wieseler,  I.  c.  p.  291),  as 
certainly  some  time  is  always  required  to  go  from 
town  to  town,  to  seek  out  the  worthy,  and  abide 
there,  &c.  But  if  we  consider  that  they,  divided 
into  six  pairs,  traversed  ouly  one  part  of  Galilee,  and 
were  as  yet  in  no  way  adapted  to  get  on  independ- 
ently, it  is  not  then  probable  that  the  Saviour  was 
many  days  or  weeks  separated  from  the  Twelve. 
Apparently  He  waited  for  them  meanwhile  at  Caper- 
naum, and  when,  after  their  return,  the  miracle  of 
the  Loaves  took  place,  the  second  passover  was  no 
longer  far  distant,  John  vi.  4.  As  we  hold  the  view 
that  the  sermon  at  Nazareth  only  took  place  once, 
and  that  at  the  time  indicated  by  Luke,  ch.  iv.  16- 
30,  it  is  therefore  not  necessary  for  us  to  intercalate 
immediately  after  this  mission  of  the  Twelve  the  nar- 
rative Matt.  xiii.  54-58  ;  Mark  vi.  1-6. 

3.  Although  the  exercising  of  the  apostles  was 
not  here  the  main  matter,  yet  even  on  our  view 
there  is  displayed  in  this  mission,  in  a  lovely  light, 
as  well  the  wisdom  of  the  Saviour  in  the  training  of 
His  witnesses,  as  also  His  love  to  the  lost  sheep  of 


the  house  of  Israel.  The  healing  activity  for  which 
power  is  bestowed  upon  them,  is  at  the  same  time  a 
striking  symbol  of  that  which  evangelization  and 
missionary  labor  must  even  now  everywhere  accom- 
plish wherever  it  directs  its  steps.  And  the  spirit 
which  the  Saviour,  even  according  to  the  brief  re- 
daction of  Luke,  has  here  commended  to  His  wit- 
nesses, unconcern  about  earthly  matters,  freedom 
from  pretension,  but  also  holy  zeal  where  their  word 
is  obstinately  disdained,  must  even  now  not  be  miss- 
ing in  any  one  who  will  bear  His  name  with  honor 
among  baptized  or  unbaptized  heathen. 

4.  "  Love  to  a  convenient  life  is  a  great  hin- 
derance  to  the  work  of  God  in  an  evangelist, 
for  it  is  with  the  poor  who  cannot  afibrd  it  him 
that  he  has  most  to  do,  ch.  vii.  22,  and  the  rich  are 
far  more  apt  to  draw  him  into  such  a  life  than  he 
to  draw  them  from  it.  The  world  must  know  that 
one  does  not  seek  it  for  its  goods,  and  that  he  has 
no  communion  with  it  but  for  its  salvation.  If  it 
will  not  hear  of  that,  then  we  must  go  forth  from  it." 
0.  Von  Gerlach. 


HOMILETICAL  AND  PEACTICAX. 

The  apostolic  authority :  1.  Its  extent,  2.  its 
grounds,  3.  its  purpose,  4.  its  limits. — The  mission- 
ary of  the  gospel  at  the  same  time  the  physician  of 
souls. — The  evangelizing  journey  of  the  witnesses  of 
the  Lord,  their  equipment,  aim,  fruit. — Who  first 
seeks  the  kingdom  of  God  and  its  righteousness  may 
trust  that  all  other  things  shall  be  added  to  him. — 
Freely  ye  have  received,  freely  give. — The  testimony 
for  the  believing  and  against  the  unbelieving  world. 
— How  the  faithful  servant  cares  for  the  honor  of  the 
Lord,  the  Lord  for  the  necessity  of  His  faithful  servant. 
— The  gospel  of  the  kingdom  must  everywhere  be 
preached. — The  preaching  of  the  gospel  an  act  of  the 
obedience  of  faith. — The  spirit  of  domestic  missions. 

Starke  : — Cramer  : — The  sacred  ministry  still 
delivers  man  from  the  power  of  Satan. — To  the  min- 
istry pertains  a  regular  call,  both  internal  and  ex- 
ternal.— Hedinger  : — Whoever  serves  the  gospel  is 
to  live  therefrom,  1  Corinthians  ix.  14. — Canstein  : 
— If  the  disciples  of  Christ,  for  the  sake  of  con- 
venience, were  not  to  go  from  one  house  to  another, 
much  less  should  preachers,  for  greater  accommoda- 
tion, seek  after  better  parishes. — The  ministry  not 
an  otium,  but  a  gravissimum  neffotium. 


b.  THE  ALARM  OF  HEROD  (Vss.  7-9). 

7  Now  Herod  the  tetrarch,  heard  of  all  that  was  done  by  him  [om.,  by  him,  V.  0.']  : 
and  he  was  perplexed,  because  that  it  was  said  of  [by]  some,  that  John  was  risen  from 

8  the  dead ;  And  of  [by]  some,  that  Elias  [Elijah]  had  appeared ;  and  of  [by]  otliers, 

9  that  one  of  the  old  prophets  was  risen  again.     And  Herod  said,  John  have  1  behead- 
ed; but  who  is  this,  of  whom  I  hear  such  things?     And  he  desired  to  see  him. 


1  Vs.  l.—Mec. :  iin'  avTou.     Om.  B.,  C.>,  D.,  L.,  [Cod'.  Sin.]. 

science  with  that  of  the  beheading  of  John. 


EXEGETICAL  AND  CRITICAL. 

Vs.  7.  Now  Herod  the  tetrarch. — Comp.  Matt, 
xiv.  1-12;  Mark  vi.  16-29.  Matthew  and  Mark 
have  united  the  account  of  Herod's  trouble  of  con- 


Luke, 


who  had  already,  ch.  iii.  19,  20,  related  the  imprison- 
ment of  the  Baptist,  intimates  here,  with  ouly  a 
word,  its  end  ;  on  the  other  hand,  his  Gospel  is,  in. 
its  turn,  particularly  rich  in  traits  of  importance  for 
the  psychology  of  Herod,  which  at  the  same  time 


CHAP.  IX.  10-1 7. 


145 


depict  to  us  the  ever-deepening  degeneracy  of  the 
tyrant  in  a  moral  respect.  Comp.  ch.  xiii.  31-33; 
xxiii.  6-12. 

All  that  was  done. — As  well  by  the  Lord 
Himself  as  by  His  messengers,  who  in  these  very 
days  were  in  His  name  casting  out  devils.  The  ter- 
ror of  Herod  becomes  more  comprehensible  if  we 
consider  that  the  beheading  of  the  Baptist  had  taken 
place  in  the  same  period,  and  that  therefore  his  con- 
science had  had  as  yet  no  time  to  go  to  sleep.  Al- 
though John,  during  his  life,  did  no  miracles,  John 
X.  41,  yet  it  might  be  very  easily  imagined  that  he, 
if  after  his  death  he  had  once  again  returned  to  life, 
was  equipped  with  miraculous  powers.  Elijah  might 
be  thought  of,  as  he  had  not  died ;  one  of  the  old 
prophets  finally,  since  the  return  of  some  of  them  in 
the  days  of  the  Messiah  was  expected. 

Vs.  9.  John  have  I  beheaded. — Not  so  much 
the  language  of  a  terrified  conscience  (Meyer)  as 
rather  a  painful  uncertainty.  Scarcely  has  he  known 
how  to  relieve  himself  of  John,  than  he  already  hears 
of  another,  to  whom  they  now  again  ascribe  in  addi- 
tion a  so  astonishing  and  miraculous  energy.  What 
must  he  now  think  of  this  one,  or  fear  from  him  ? 
Just  because  he  does  not  know,  he  desires  to  see 
Him  himself,  as  also  afterwards  to  kill  Him,  ch.  xiii. 
31.  In  Luke  it  is  the  expression  of  uneasy  uncer- 
tainty, in  Matthew  and  Mark  the  fixed  idea  of  an 
awakened  conscience,  that  comes  especially  into  view. 
One  moment  the  one,  another  the  other,  feeling 
might  be  the  predominant  one. 


DOCTmNAL  AJSTD  ETHICAL. 

1.  The  terror  of  Herod  at  the  report  of  Jesus  is 
an  indirect  argument  for  the  reality  and  multipUcity 
of  His   miracles,   and  has   so  far  an   apologetical 


worth.  A  Herod  is  not  a  man  to  allow  himself  so 
quickly  to  be  perplexed  by  an  insignificant  or  un- 
grounded rumor. 

2.  In  the  person  and  activity  of  the  Saviour  there 
is  this  pecuharity,  that  those  with  whom  the  moral 
and  religious  perceptions  are  wholly  blunted  and 
choked,  do  not  know  what  to  make  of  Him.  They  are 
terrified  by  the  very  sound  of  His  footsteps,  but  they 
themselves  scarcely  know  why. 

3.  Conceptions  whose  reality  the  understanding 
cannot  earnestly  believe  may  yet  be  terrifying  to  the 
conscience.  Herod  undoubtedly  scoffs  at  the  Phari- 
sees' ideas  of  immortality,  and  yet  he  trembles  at 
spectres. 


HOMILETICAI4  AND  PRACTICAL. 

The  fame  of  the  Saviour  makes  its  way  every- 
where.— The  gospel  a  savor  of  death  unto  death. 
— The  might  and  the  impotency  of  the  conscience. 
The  might :  1.  It  faithfully  reminds  of  the  evil  com- 
mitted, 2.  judges  it  righteously,  3.  chastises  it  rigor- 
ously. Its  impotency ;  it  is  not  in  condition :  1.  To 
undo  the  past,  2.  to  make  the  present  endurable,  3. 
to  make  the  future  hopeful. — The  influence  of  the 
awakened  conscience  on'  the  conceptions  of  the  un- 
derstanding.— The  unworthy  desire  to  see  Jesus. 
(For  the  opposite,  see  John  xii.  20-22.) 

Starke  : — Truth  makes  its  way  more  easily  to 
ordinary  hearers  than  to  great  lords. — There  have 
been  many  mistaken  opinions  concerning  Christ 
spread  abroad,  but  faithful  teachers  must  be  skilled 
to  refute  the  same. — The  evil  conscience  is  fearful, 
and  takes  fright  at  a  shaken  leaf,  Job  xv.  20. — Comp. 
two  admirable  sermons  of  A.  Monod,  upon  the  be- 
heading of  John  the  Baptist,  in  the  second  collection 
of  his  Sermons. 


c.  THE  MIRACLE  OF  THE  LOAVES  (Vss.  10-17). 

10  And  the  apostles,  when  they  were  returned,  told  him  all  that  they  had  done.  And 
he  took  them,  and  went  aside  privately  into  a  desert  place  belonging  to  the  city  called 

11  Bethsaida.^  And  the  people,  when  they  knew  it,  followed  him:  and  he  received  them, 
and  spake  unto  them  of  the  kingdom  of  God,  and  healed  them  that  had  need  of  healing. 

12  And  when  the  day  began  to  wear  away,  then  came  the  twelve,  and  said  unto  him,* 
Send  the  multitude  away,  that    they  may  go  into  the  towns  [villages]  and  country 

13  round  about,  and  lodge,  and  get  victuals:  for  we  are  here  in  a  desert  place.  But  he 
said  unto  them,  Give  ye  them  to  eat.  And  they  said,  "We  have  no  more  but  [than] 
five  loaves  and  two  fishes ;  except  we  [o^lrselves,  rj/j.ei'i  expressed]  should  go  and  buy 

14  meat  [food]  for  all  this  people.     For  they  were  about  five  thousand  men.     And  he 

15  said  to  his  disciples,  Make  them  sit  down  by  fifties  in  a  company.     And  they  did  so, 

16  and  made  them  all  sit  down.  Then  he  took  the  five  loaves  and  the  two  fishes,  and 
looking  up  to  heaven,  he  blessed  them,  and  brake,  and  gave  to  the  disciples  to  set  before 

17  the  multitude.  And  they  did  eat,  and  were  all  filled  [satisfied]  :  and  there  was  [were] 
taken  up  of  fragments  that  remained  to  them  twelve  baskets. 

>  Vs.  10.— In  view  of  the  proat  diversity  of  readings  in  this  passage,  it  seems  to  us  that  the  rendinpr  of  Tisehcndorf, 
which  Meyer  also  has  adopted,  eis  TroAii/  KaXovfidfrtv  Be0aaiSd,  has,  especially  on  internal  grounds,  the  proatest  probabili- 
ty in  its  favor.  Leciio  difficilior prirffrenda.  "  Ecs  ttoAii'  must  have  occasioned  difficulty,  since  what  follows  _^took  place 
not  m  a  city,  but  in  a  wilderness  (comp.  vs.  12,  and  also  Mark  vi.  31)."  [Tischendorf,  supported  by  B.,  L.,  X.,  H.,  Cod. 
Sin.,  has  simply  tottov  eprinov.  Alford  says :  "  the  text  not  appearing  to  meet  the  requirements  of  the  namitivc  following, 
was  amended  from  the  parallels  in  Matthew  and  Mark." — C.  C.  S.J  _  .  /-,  o  1 

[^  Vs.  12.— More  exactly :  "And  the  day  began  to  wear  away,  and  the  twelve  coming  said  to  him,"  &c.— C.  C.  S.j 

10 


146 


THE  GOSPEL  ACCORDING  TO  LUKE. 


EXEGETICAIi  Al^D  CRITICAL. 

Vs.  10.  And  the  Apostles,  when  they  were 
returned. — In  order  to  get  a  right  conception  of 
the  whole  connection  of  the  occurrences,  we  must 
especially  compare  Mark  vi.  30,  31.  The  Saviour  re- 
ceives almost  simultaneously  the  account  of  the  re- 
turn of  the  Twelve  and  of  the  death  of  the  Baptist. 
To  this  is  added  the  rumor  that  Herod  desires  to  see 
Him,  which  occasions  Him  to  pass  over  from  the 
province  of  Antipas  to  that  of  Philip.  He  will  afford 
His  disciples  and  Himself  a  quiet  hour,  which,  how- 
ever, becomes  impossible  on  account  of  the  thronging 
of  the  people.  We  may  here  make  the  general  re- 
mark, that,  above  all,  a  comparison  of  the  different 
accounts  is  requisite  in  order  to  come  to  a  correct 
understanding  of  the  miracle  of  the  Loaves.  We 
shall  then  find  confirmed  the  remark  of  Lie.  S.  Rau, 
in  an  admirable  essay  upon  John  vi.  found  in  the 
Dentsclie  Zeitschrift  fiir  christliche  Wissenschaft 
und  c/irisUiches  Leben,  1850,  p.  263  :  "  That  as  well 
by  the  point  of  time  which  the  representations  of 
the  Synoptics  and  of  John  assign  to  this  history,  as 
by  the  significance  which  they  ascribe  to  it,  they 
equally  place  this  miraculous  act  of  the  Saviour  in 
the  clearest  light,  and,  as  it  were,  upon  that  highest 
summit  of  the  life  of  Christ  up  to  which  the  fateful 
way  to  the  sacrificial  death  leads  to  higher  and  higher 
self-unfolding,  .in  order  from  now  on  to  lead  on  to 
the  fate  necessarily  following  this  self-unfolding,  and 
lurking  in  the  depth."  Especially  for  the  examina- 
tion of  the  Tiibingen  views  respecting  the  Gospel 
of  John,  does  the  whole  essay  deserve  to  be  com- 
pared. 

Bridaa'CSd. — Not  the  western  (Winer,  De  Wette), 
but  another  town  of  this  name  on  the  northeastern 
sliore  of  the  lake,  belonging  to  the  province  of 
Phihp,  who  had  given  it  the  name  Julias,  and  had 
considerably  embellished  it.  Built  near  the  shore  at 
the  place  where  the  Jordan  pours  itself  into  the  lake 
of  Tiberias,  it  was  surrounded  by  a  desolate  region 
which  now,  however,  in  the  spring,  was  covered  with 
a  carpet  of  grass,  large  enough  to  receive  a  numer- 
ous throng.  Thither  does  the  Saviour  proceed  with 
the  disciples,  according  to  Matthew  and  Mark,  in  a 
ship,  while  Luke  does  not  say  that  He  goes  bi/  land 
(Meyer),  but  leaves  the  mode  of  the  journey  entirely 
undetermined.  Apparently  Capernaum  was  the  place 
where  the  Saviour  and  the  Twelve  had,  after  the  re- 
turn of  the  latter,  met  one  another  again. 

Vs.  11.  Followed  Him. — As  appears  from  Mat- 
thew and  Mark,  on  foot  by  the  land-w.ay  after  they  had 
seen  Him  depart,  taking  also  sick  persons  with  them, 
who  were  healed  by  Jesus.  Von  Annuon  draws  from 
the  statement  that  these  sick  people  also  had  come 
on  foot,  the  conclusion  that  they  could  not,  after  all, 
have  been  so  very  sick  ;  as  though  blind  or  deaf  peo- 
ple, who  could  travel  very  well,  might  not  have  been 
iimongthem;  and  as  though  the  others  who  were 
not  capable  of  walking,  might  not  have  been  car- 
ried. 

Vs.  12.  And  when  the  day. — Here  we  must 
insert  especially  from  Mark  and  John  the  preceding 
circumstances  and  deliberations  which  Luke,  in  his 
more  summary  account,  passes  over  for  the  sake  of 
brevity. 

That  they  may  go. — This  demand  of  the  dis- 
ciples to  send  the  multitude  away,  does  not  speak 
favorably  for  the  view  that  the  peojtle  had  brought  a 
tolerably  large  provision  of  their  own  with  them,  to 


the  common  distribution  of  which  they  were  about 
to  be  prompted. 

Vs.  13.  Give  ye — "With  emphasis,  for  pre- 
viously they  had  counselled  to  let  the  people  get  food 
for  themselves."     Meyer. 

Should  go  and  buy. — It  is  self-evident  that 
this  whole  language  of  the  disciples  is  only  the  ex- 
pression of  the  most  pitiable  perplexity,  which  had  no 
other  means  at  command.  Whoever  can  assert  in 
earnest  that  the  disciples  now  actually  did  buy  food 
with  two  hundred  denarii,  and  then  distributed  it 
(Von  Ammon),  appears  to  expect  that  men  are  going 
to  believe  his  rationalistic  triflings  at  liis  word,  with- 
out demanding  any  further  proofs  therefor. 

Vs.  14.  By  fifties. — We  find  no  sufficient  rea- 
son to  insert  wcrii  (Lachmann).  "  Numerus  commodus 
propter  qui?iarium  panum."     Bengel. 

Vs.  1 6.  Blessed,  6uAo77jcr€j'. — According  to  Jew- 
ish usage  before  the  beginnmg  of  a  meal.  Here  it  be- 
comes in  the  fullest  sense  of  the  word  a  miraculous 
blessing,  whereby  the  deed  of  Almighty  love  is 
brought  to  pass.  Between  Matthew  and  Mark  there 
exists  no  actual  difference.  It  is  noticeable  that  all 
four  Evangelists  take  note  of  the  act  of  prayer. 

The  Miracle  Itself. — The  miracle  of  the  Loaves 
is  certainly  one  of  those  whose  possibility  is  quite  as 
hard  to  bring  within  the  sphere  of  our  comprehen- 
sion as  its  form  within  the  sphere  of  our  conception. 
See  statement  and  criticism  of  the  different  views  in 
Laxge  on  Matt.  xiv.  20.  So  much  the  less  can  wo 
overlook  the  fact  that  the  external  proofs  of  the  re- 
ality of  the  miracle  are  so  unanimous  and  decisive 
that  concerning  them  scarcely  a  doubt  is  possible. 
It  cannot  be  denied  that  the  relative  diversities  of  the 
individual  accounts  are  less  essential  (Strauss).  In 
the  main  points  all  the  Evangelists  give  the  same  ac- 
count, and  the  difficulties  of  the  mythical  explanation 
are  here  in  fact  insuperable.  Or  is  perchance  the 
whole  historical  narration  to  be  taken  as  a  mere  sym- 
bol of  the  evangelical  idea  that  Christ  is  the  bread  of 
eternal  life  ?  (Von  Baur).  As  if  this  idea  could  not 
have  been  expressed  and  stated  as  well  in  a  fact ! 
How,  then,  would  the  enthusiasm  of  the  people  be 
explicable,  and  the  mutual  discourse,  John  vi.,  which 
is  connected  with  this  miracle,  and,  moreover,  the 
great  schism  which  in  consequence  of  it  took  place 
among  the  ;ua6r)Tai,  John  vi.  ?  No,  this  very  point  is 
the  great  proof  for  the  reality  of  the  miracle,  that  it 
is  indispensably  i*cessary  in  order  satisfactorily  to 
explain  the  decrease  then  beginning  in  the  following 
of  Jesus.  So  far  something  had  here  taken  place 
similar  to  that  at  the  Lord's  resurrection  ;  and  this, 
at  least,  becomes  immediately  obvious,  that  here 
something  must  have  taken  place  by  which  the  great 
revolution  in  so  many  minds  is  sufficiently  explained. 
Up  to  this  day  we  see  the  following  of  Jesus  increas- 
ing: He  stands  before  us,  as  it  were,  on  the  steps 
of  the  throne,  John  vi.  15;  a  few  hours  later,  the 
enthusiasm  has  cooled  and  the  throng  of  His  follow- 
ers noticeably  diminished.  Only  a  miracle  like  this 
could  have  roused  so  intense  an  expectation,  and, 
when  this  expectation  on  the  following  day  was  not 
fulfilled,  so  great  a  bitterness  as  we  have  account  of, 
especially  in  the  fourth  Gospel. 

With  this,  however,  we  do  not  mean  that  we  are 
blind  to  the  ditticulties  which  oiler  themselves  here, 
even  from  a  believing  point  of  view.  We  can  as  lit- 
tle represent  to  ourselves  that  the  fragments  of  bread 
had  multiplied  themselves  in  the  hands  of  the  people 
as  in  those  of  the  disciples  ;  and  even  if  we  make  the 
miracle  to  have  taken  place  immediately  by  the  Sa- 


CHAP.  IX.  10-17. 


147 


viour's  own  hands,  we  can  as  little  conceive  continu- 
ally growing  loaves  as  continually  reappearing  fish  ; 
and  although  one  should  speak  of  a  quickened  pro- 
cess of  nature  (Olshausen ;  a  representation,  more- 
over, of  which  there  is  found  an  indication  even  in 
Luther),  yet  there  is  little  gained  by  this,  since,  in- 
deed, it  appears  no  process  of  nature,  but  a  process 
of  art,  to  multiply  in  a  miraculous  way  baked  bread 
and  cooked  fish.  Here  one  feels,  more  than  ever, 
how  difficult  it  is  to  enter  in  any  way  into  transac- 
tion with  the  inconceivable,  since,  after  all,  every- 
thing finally  depends  upon  our  conception  of  God, 
upon  our  Christology,  and  upon  the  credibility  of  the 
evangelical  history.  Yet,  on  the  other  hand,  we  must 
not  pass  over  the  fact  that  the  Saviour  here  by  no 
means  makes  something  out  of  nothing,  but  out  of 
that  already  existing  makes  something  more,  and 
does  not,  therefore,  pass  the  limits  which  the  Incar- 
nate Word  has  fixed  for  Himself,  and  that  it  could 
not  be  for  Him  too  miraculous  to  raise  Himself,  if 
need  were,  over  the  artificial  processes  of  preparing 
bread  and  fish  for  human  use.  We  may  call  to 
mind,  at  the  same  time,  that  the  ethical  receptivity 
for  this  miracle  must  have  existed  in  the  people  in 
consequence  of  all  which  they  had  this  day  already 
seen  and  heard  of  the  Lord,  and  by  which  their  faith 
had  been  first  awakened,  or  their  already  awakened 
faith  had  been  strengthened.  And  inasmuch  as  we 
now  believe  ourselves  obliged  to  follow  the  example 
of  the  Evangelists,  who  do  not  more  particularly  de- 
scribe the  form  of  the  miracle,  we  at  the  same  time 
rejoice  that  the  sublimity  and  the  purpose  of  this  sign 
are  beyond  all  doubt.  But  if  Christian  science  be- 
lieves "itself  obliged  to  go  a  step  further,  and  to  ven- 
ture an  attempt  to  seek  a  modal,  or  perhaps  a  mystic, 
medium  of  bringing  into  effect  what  here  took  place, 
then  certainly  tlie  profoundly-conceived  attempt  of 
Laxge,  L.  J.  ii.,  S.  309,  deserves  a  careful  examina- 
tion. Comp.  his  remarks  upon  it  in  the  Gospel  of 
John. 


BOCTRESrAIi  AND  ETHICAL. 

1.  The  deep  impression  which  the  death  of  the 
Baptist  produces  upon  the  Saviour,  is  a  striking 
proof,  on  the  one  hand,  of  His  genuine  human  nature 
and  feeling ;  on  the  other  hand,  of  His  clear  insight 
into  the  connection  of  the  martyr-death  of  the  Baptist 
with  His  own  approaching  Passion.  He  shows  at 
the  same  time  His  tender  care  for  the  training  of 
His  disciples,  when  He,  after  some  days  of  unusual 
exercise  of  body  and  soul,  considers  some  hours  of 
rest  and  solitude  as  absolutely  necessary.  Comp. 
the  beautiful  essay  by  A.  Vinet  :  La  solitude  recom- 
mandee  au  pasteur. 

2.  The  miracle  of  the  Loaves  is  one  of  the  most 
striking  proofs  of  the  truth  of  the  word  of  the  Lord 
to  Philip,  John  xiv.  9.  We  admire  here  in  the_ Sa- 
viour a  veritably  Divine  mi(/ht  which  speaks  and  it  is 
done  ;  in  virtue  of  which  He,  in  higher  measure  and 
from  His  own  fulness  of  might,  can  repeat  what  in 
the  Old  Testament  had  already,  in  smaller  meas- 
ure, been  brought  to  pass  by  prophets  and  at  Divine 
command.  (Comp.  the  manna-rain  of  Moses,  and 
the  multiplication  of  food  by  Elijah  and  Elisha.) 
Besides  deep  wisdom,  which  helps  at  the  right  time 
and  by  the  simplest  means,  we  see  here,  at  the 
same  time,  in  Jesus,  the  image  of  the  God  of  peace 
(1  Cor.  xiv.  33),  inasmuch  as  He  takes  care  for  tlie 
orderly  division  of  the  multitude  and  for  the  pres- 


ervation of  the  fragments  remaining.  More  than 
all,  however,  does  His  compassion  attract  us,  which 
has  at  heart  the  fate  of  the  unfortunate,  which, 
with  tenderest  attention,  chooses  even  the  softest 
place  for  couch  and  table,  and  with  ungrudging 
wealth  bestows  not  only  what  is  absolutely  necessa- 
ry, but  also  more  than  what  is  necessary.  This  whole 
miracle  must  serve  as  proof  how  He,  like  the  Father, 
can  out  of  little  make  much,  and  bless  what  is  of  lit- 
tle account.  Above  all,  however,  it  is  an  image  of 
the  great  truth  which  He  the  following  day  so  pow- 
erfully develops  (John  vi.),  that  He  is  the  bread  of 
eternal  life. 

3.  The  miracle  of  the  Loaves  is  the  faithful  mir- 
acle of  the  way  in  which  the  Saviour  satisfies  the 
spiritual  necessities  of  His  own  ;  but  at  the  same  time 
with  all  that  is  extraordinary,  the  concurrence  of  this 
miracle  with  the  continuous  care  of  Providence  for 
the  bodily  support  of  its  human  children,  is  unmis- 
takable. The  whole  narrative  of  the  miracle  is  a 
practical  commentary  on  the  declaration,  Psalm  cxlv. 
15,  16. 


HOMILETICAIi  AND  PRACTICAX. 

The  first  report  in  the  Gospel  of  labor  accom- 
plished.— Mournful  accounts  shake  as  little  as  joyful 
ones  the  holy  rest  of  the  Lord. — The  Lord  grants 
His  faithful  "laborers  rest. — Even  uuto  our  places 
of  rest  not  seldom  does  earth's  disquiet  follow  us. — 
The  unwearied  Saviour  never  indisposed  to  bene- 
ficence.— Jesus  the  Physician  of  body  and  soul. — 
Human- perplexity  over  against  Divine  knowledge; 
human  sympathy  over  against  Divine  compassion  ; 
human  counsel  over  against  Divine  action  ;  human 
poverty  over  against  Divine  wealth. — Jesus  refers 
the  hungry  multitude  to  His  apostles.— Let  all  things 
be  done  with  order. — Daily  Vjread  hallowed  by 
thanksgiving  and  prayer.—"  That  nothing  be  lost :  " 
a  fundamental  law  in  the  kingdom  of  God  in  the 
use  of  all  that  which  the  Lord  has  bestowed.— The 
miracle  of  the  Loaves  a  proof  of  the  truth  of  Matt, 
vi.  33. — The  Saviour  keeps  in  the  wilderness  a  feast 
with  the  poor,  while  He  is  awaited  with  longing  at 
the  coiu't  of  Herod. — The  Lord  makes  of  little  much. 

The  Lord  never  gives  only  so  much  that  there  is 

nothing  left  over. — They  that  seek  the  Lord  shall 
not  want  any  good  thing.— The  satisfying  of  earthly, 
the  type  of  the  satisfying  of  heavenly,  necessities.— 
The  conditions  under  which  the  Christian  even  now 
may  expect  the  satisfying  of  his  earthly  necessities  : 
1.  Beheving  trust  ;  "2.  befitting  activity  ;  3.  well- 
regulated  order;  4.  wise  frugality,  joined  with, 
5.  thanksgiving  and  prayer.— "  Open  thy  mouth 
wide,  that  I  may  fill  it."  Psalm  Ixxxi.  10  b.— The 
Lord  permits  us  to  suffer  hunger  only,  m  His  own 
time,  the  more  richly  to  relieve  it.— He  hath  filled 
the  huno-ry  with  good  things.— The  miracle  of  the 
Loaves  a  revelation  of  the  glory  of  the  Son  of  God  and 
the  Son  of  Man.— He  dismisses  no  one  empty  but 
him  who  came  full. 

Starke  -.—Nova  Bibl.  Tub.  :—\\  ho  loves  Jesus 
follows  Him  even  through  rough  ways.— Quesnel  : 

God  lets  us  first  recognize  our  human  impotence 

before  He  dis])lavs  His  omni!)otcnce.— Spiritual  shep- 
herds should  feed  their  sheep.— By  gold  one  can  ob- 
tain all  perishable  goods,  but  the  rich  God  can  throw 
to  us  all  that  we  need,  even  when  we  have  little  or 
no  money.— It  is  to  the  Almighty  Saviour  all  one  to 
help   by"little  or  bv  much.     Upon   that,  faith  can 


148 


THE   GOSPEL   ACCORDING  TO  LUKE. 


venture  all.  1  Samuel  xiv.  6. — Nova  Bibl.  Tub. : 
— No  one  should  imagine  himself  too  good  or 
too  high  to  serve  the  needy. — Brentius: — In  dis- 
tress of  hunger,  the  best  refuge  is  to  Christ. — 
God's  blessing  one  must  not  lavish  away  at  once, 
but  lay  up  for  future  need.  Proverbs  xi.  27. — 
Heubner  :  —  To  be  agents  in  the  distribution  of 
Divine  gifts,  lilve  the  disciples  here,  is  a  high  honor 
and  grace. — The  requirement  of  that  which  man 
ought  to  dOj  according  to  God's  will,  appears  often 


very  surprising,  surpassing  all  capacity,  for  God  has 
beforehand  already  taken  care  for  all,  and  Himself 
concurs.  His  is  properly  the  main  act. — The  feeling 
of  compassion  in  Christ  much  mightier  than  the 
need  of  rest. — Van  Oosterzee  : — Jesus  the  bread  of 
life.  Intimation  how  He  even  now :  1.  Meets  with 
the  same  necessity ;  2.  exhibits  the  same  majesty  ; 
3.  prepares  the  same  refreshment ;  4.  deserves  the 
same  homage  ;  5.  provokes  the  same  schism  as  at 
the  miracle  of  the  Loaves. 


5.  The  Glory  of  the  Son  of  Man  confessed  on  Earth  and  ratified  from  Heaven.    The  Scene  on  the  Summit 

and  at  the  Foot  of  Tabor. 

Chapter  IX.  18-50. 


a.  THE  JOUENEY  TO  THE  TRANSEIGTTEATION  (Vss.  18-27). 
(Vss.  18-21,  pai-allel  to  Gospel  for  Sts.  Peter  and  Paul's  Day ;  Matt.  xvi.  13-20.) 

18  And  it  came  to  pass,  as  he  was  alone  praying,  his  disciples  were  with  him;  and  he 

19  asked  them,  saying,  Whom  [Who]  say  the  people  that  I  am?  They  answering  said, 
John  the  Baptist;  but  some  say,  Elias  [Elijah]  ;  and  others  say^  that  one  of  the  old  pro- 

20  phets  is  risen  again.     He  said  unto  them,  But  whom   [Avho]  say  ye  that  I  am?     Peter 

21  answering  said,  The  Christ  of  God.     And  he  straitly  [strictly]  charged  them,  and  com- 

22  manded  them  to  tell  no  man  that  thing  [this]  ;  Saying,  The  Son  of  man  must  suffer 
many  things,  and  be  rejected  of  the  elders  and  chief  priests  and  scribes,  and  be  slain,  and 

23  be  raised  [rise  again,  V.  0.']  the  third  day.     And  he  said  to  thevi  all,  If  any  man  will 

24  come  after  me,  let  him  deny  himself,  and  take  up  his  cross  daily,  and  follow  me.  For 
whosoever  will  save  his  life  shall  lose  it :  but  whosoever  will  lose  his  life  for  my  sake, 

25  the  same  shall  save  it.     For  what  is  a  man  advantaged,  if  he  gain  the  whole  world, 

26  and  lose  himself,  or  be  cast  away?  For  whosoever  shall  be  [have  been]  ashamed  of 
me  and  of  my  words,  of  him  shall  the  Son  of  man  be  ashamed,  when  he  shall  come  in 

27  his  own  glory,  and  in  his  Father's,  and  [that]  of  the  holy  angels.  But  I  tell  you  of  a 
truth,  there  be  some  standing  here,  which  shall  not  taste  of  death,  till  they  see  [have 
seen]  the  kingdom  of  God. 

'  Vs.  22.— According  to  the  reading  of  Xachmann  and  Tiscliendorf  avaaTr^vai.  instead  of  e-yepfl^yai.  ['Kvavr.,  A.,  C, 
D.,  2  other  uncials;  iy^pB.,  Cod.  Sin.,  B.,  E,.,  S.,  al.  longe.  pi.  'Kvcujt.  approved  by  Tischendorf,  Lachmann,  Meyer, 
Alford.— C.  C.  S.] 

Naiii  avffvmentum  prccutn  Jesu  colligi  potest  ex  ser- 
tnonibus  actionibusque  insecutis.^^  Comp.  vi.  12,  13. 
Apparently  we  must  understand  the  matter  thus — 
that  the  disciples  had  found  the  Saviour  praying  in 
solitude,  as  in  eh.  xi.  1,  while  from  vs.  23  it  appears 
to  be  the  case  that  besides  the  Twelve,  other  listeners 
had  soon  approached,  so  that  He,  in  a  few  moments, 
found  a  wider  circle  gathered  around  Him  to  which 
He  could  address  His  words. 

And  He  asked  them. — From  the  preceding 
prayer  we  must  conclude  that  the  Saviour  Himself 
considered  the  conversation  now  following  as  in  the 
highest  degree  momentous,  and  this  will  not  surprise 
us  if  we  only  transport  ourselves  into  His  circum- 
stances during  this  period  of  time.  The  more  un- 
equivocally He  had  lately  experienced  the  irrecon- 
cilable emnity  of  His  adversaries,  the  more  clearly 
did  the  end  of  His  course,  now  drawing  nearer,  rise 
before  His  soul.  The  time  had  now  come  when  He 
must  speak  more  openly  than  hitherto  to  His  dis- 
ciples of  His  approaching  suftcring  and  death.  The 
prayer  which  the  Saviour  offered  afterwards  for 
Simon,  ch.  xxii.  32,  can  hardly  have  been  excluded 


EXEGETICAL  AND  CRITICAL. 

Vs.  18.  And  it  came  to  pass. — By  comparison 
with  Matthew  and  Mark,  it  ajjpears  at  once  that 
Luke,  after  the  mention  of  the  miracle  of  the 
Loaves,  passes  over  all  the  words  and  deeds  of  the 
Lord  which  are  related  Matt.  xiv.  22 ;  xvi.  12 ; 
Mark  vi.  45 ;  viii.  26.  Harmonistics  must  take 
note  of  this,  and  Isagogics  give  the  grounds  of  this. 
The  best  explanation  is  given  perhaps  by  the  conjec- 
ture that  the  written  sources  (Diegesen)  of  wliich 
Luke  made  use  were  in  relation  to  this  period  of 
the  public  life  of  the  Saviour  less  complete,  less  rich 
in  comparison  with  what  follows.  At  least  no  cause 
can  be  discovered  for  an  intentional  omission. 

As  He  -was  alone  praying. — According  to 
Matthew  and  Mark  tlie  Saviour  was  now  in  the  re- 
gion of  Cffisarea  Philippi.  (See,  respecting  this  place, 
Lange  on  Matthew  xvi.  13.)  Here  also,  as  we  have 
several  times  remarked,  Luke  brings  into  view  the 
praying  of  the  Saviour.  Justly  does  Bengel  say : 
"  Jesus  Patrem  rogarat,  ut  discipvlis   se  revelaret. 


CHAP.  IX.  18-27. 


149 


here.  But  before  He  now  grants  to  the  Twelve  a 
deeper  view  into  the  nature  of  His  work^  He  will 
convince  Himself  of  their  manner  of  thought  respect- 
ino'  His  Person  and  His  character. 

°  Who  say  the  people  that  I  am  ? — He  wishes 
to  know  for  what  the  [commonj  people,  this  interpre- 
ter of  pubUc  opinion,  took  Him,  Him  who  commonly 
designated  Himself  by  the  somewhat  mysterious  name 
of  the  Son  of  Man.  Other  views  see  in  Lange,  ad  loc. 
The  inquiry  after  the  views  of  men,  in  which  one 
only  heard  the  voice  of  flesh  and  blood,  might  justly 
surprise  us  if  we  forgot  that  it  only  constituted  the 
transition  to  a  far  more  momentous  one. 

Vs.  19.  John  the  Baptist. — The  opinions  are 
different,  yet  fully  explicable.  That  John  the  Baptist 
had  risen,  was  perhaps  an  echo  of  that  which  was 
talked  of  at  Herod's  court,  perhaps  also  an  inference 
drawn  by  high  esteem,  to  which  it  appeared  impossible 
that  such  a  man  of  God  should  have  been  actually  and 
forever  taken  away  from  the  world. — Elijah. — Comp. 
Malachi  iv.  5. — One  of  the  old  prophets. — Men 
believed,  from  Micah  v.  5  and  other  passages,  that 
they  were  warranted  to  conclude  that  at  the  time  of 
the  Messiah  different  prophets  would  again  appear. 
{See  LiGHTFOOT  on  John  i.  21.)  In  brief,  for  some- 
thino'  ordinary  and  insignificant  no  one  took  the 
Nazarene :  a  messenger  of  God  they  could  not  fail 
to  recognize  in  Him  ;  perhaps  He  was  the  Forerunner. 
For  the  Messiah  public  opinion  did  not  now  take  Him 
to  be.  It  was  divided,  and  moreover  had  not  in  the 
main  become  more  favorable  to  the  Saviour.  If 
there  had  formerly  existed  among  the  people  a  dispo- 
sition to  believe  in  His  Messianic  dignity,  now  there 
is  no  more  talk  of  this.  After  the  great  schism, 
John  vi.  66  &eq.,  the  sun  of  popular  ftivor  is  set. 
Carefully  considered,  therefore,  the  popular  voice  is 
now  no  longer  a  homage,  but  only  a  denying  of  the 
Lord. 

Vs.  20.  But  who  say  ye  that  I  am  ? — 
Plainly  the  emphasis  falls  upon  vfxus^  in  opposition 
to  the  ox^oi-  First  the  Lord  will  hear  the  echo  of 
the  people's  views  ;  He  will  hear  now  His  powerful 
witnesses'  own  voice,  the  expression  of  their  living, 
personal,  and  independent  faith.  It  appears  how 
hip'hly  the  Lord  esteemed  the  confession  of  faith  of 
Hil  disciples,  and  how  He  is  the  farthest  possible 
from  reckoning  their  Christology  among  the  Adia- 
phora. 

The  Christ  of  God. — The  complete  form  of  the 
answer,  ,sfe  Matt.  xvi.  16.  It  is  wholly  impossible  to 
prove  that  it  was  only  the  theocratical  and  not  the  su- 
pernatural dignity  of  the  Sa^nour  which  here  hovered 
before  the  mind  of  Peter.  If  before  this  even  rough 
shipmen  had  recognized  sometliing  superhuman  in 
Jesus  Matt.  xiv.  33,  the  Saviour  would  certainly  not 
have  pronounced  His  disciple  blessed  for  his  confes- 
sion, had  this  side  of  His  lieing  yet  remained  wholly 
hidden  to  him,  although,  of  course,  it  is  evident  that 
this  faith  of  the  heart  in  Peter  had  not  for  that  as 
yet  become  in  his  mind  a  fully  rounded  dogma.  As 
to  the  rest,  we  must  very  decidedly  declare  ourselves 
against  the  view  that  takes  this  confession  of  Peter 
for  the  same  which  is  related  John  vi.  69  (Wieseler, 
Ran).  This  last  is  much  less  decided  and  powerful, 
at  least  according  to  the  true  reading  in  Tischen- 
dorf.  Besides,  the  two  are  in  their  historical  connec- 
tion heaven-wide  apart,  and  the  two  confessions  can- 
not be  identified  without  most  arbitrarily  accusing 
John  of  inaccuracy. 

Vs.  21.  To  tell  no  man. — The  more  detailed 
answer  of  the  Saviour,  and  His  praise  bestowed  upon 


Peter,  see  Matt.  xvi.  17-19.  Comp.  Lange,  ad  loc. 
That  the  Saviour  was  almost,  as  it  were,  "  terrified" 
at  the  confession  of  Peter  (Fritzsche,  Schnecken- 
burger,  Strauss),  is  as  little  implied  in  the  letter  as 
in  the  spirit  of  the  narrative.  As  to  the  ground 
on  which  especially  He  commanded  sUence,  this 
is  at  once  evident.  For  the  first  time  it  has 
now  become  manifest  that  His  self-consciousness 
agrees  in  substance  with  the  confession  of  faith  of 
the  Twelve.  He  Himself  has  impressed  upon  the 
language  of  faith  the  seal  of  His  attestation,  and 
therefore,  in  fact,  from  this  moment  there  already 
existed  a  little  congregation  in  which  the  faith  on 
Jesus  as  the  Christ  was  the  centre  of  union.  If  this 
community,  with  its  manner  of  thinking,  manifested 
itself  externally,  it  would  here  have  found  premature 
adherents,  and  there  have  roused  renewed  opposi- 
tion. Therefore  the  Saviour  will  have  them  keep 
silence  respecting  His  person  so  long  as  His  high- 
priestly  work  was  not  yet  accomplished,  but  at  the 
same  time  now  declares  His  apostles  capable  of  re- 
ceiving more  particular  instructions  respecting  the 
nature  of  this  work. 

Vs.  22.  The  Son  of  Man  must  suffer  many 
things. — In  antithesis  to  the  figurative  and  covert 
allusions  to  His  approaching  death,  which  they  had 
already  heard,  comp.  Matt.  ix.  15;  John  ii.  19;  iv. 
37,  88,  the  Saviour  now  begins  to  speak  in  a  literal 
manner.  He  makes  known,  1.  who  the  accomplish- 
ers  of  this  suffering  shall  be,  2.  in  what  form  it  is  to 
be  prepared  for  Him,  3.  the  necessity  of  this  suffer- 
ing, 4.  the  issue  of  this  suffering,  namely,  His  resur- 
rection. The  view  (De  Wette,  a.  o.)  that  the  last  is 
here  added  only  ex  eventu,  is  with  right  denied  and 
refuted  by  Lange,  Gospel  of  Matthew,  p.  302.  The 
offence  taken  by  Peter  at  this  word  and  the  rebuke 
suffered  by  him  are  related  only  by  Matthew  and 

Vs.  23.  If  any  man  will  come  after  Me.— 

Here,  as  in  John  vi.  67,  the  Lord  gives  His  apostles 
the  choice  whether  they  will  follow  Him  even  now, 
when  the  way  goes  for  a  time  into  the  depth.  If 
they  do  it,  they  shall  know  beforehand  what  it  will 
cost  them.  Whoever  follows  Him,  let  him  take 
up  his  cross  daily,  a  symbol  of  self-denial  which 
the  Saviour  would  certainly  not  have  adopted  l_)y 
preference  if  He  had  not  Himself,  even  already  in 
the  distance,  beheld  this  instrument  of  His  own 
pain  and  ignominy.  There  exists  no  groiuid  for 
declaring  the  remarkable  Kaff  vixtpav,  which  Luke 
alone  has,  an  interpolation  a  seriore  maiiu.  From 
Jesus  Himself  does  it  proceed,  and  places  the  ex- 
tent and  the  diflicultv  of  this  requirement  of  self- 
denial  in  the  clearest  light.  Worthy  of  notice  is  it 
that  it  is  no  other  than  Peter  who  afterwards  so 
deeply  apprehended  and  so  powerfully  reechoed 
this  requirement.  {See  I  Peter  iv.  1-3  ;  and  comp. 
Rom.  vi. ;  Col.  Hi.  1-4,  &c.)  .  .     ,.r       t 

Vs.  24.  Whosoever  will  save  ms  Iile.— In 
order  to  make  evident  the  indispensable  necessity  of 
self-denial,  the  Saviour  uses  a  doubb;  motive.  1  he 
first  is  taken  from  tlie  present,  vss.  24-26,  the  other 
from  the  future,  vs.  27.  Only  by  self-denial  He  says, 
can  a  man  become  partaker  even  here  of  the  higher 
life  of  the  Spirit,  so  that  he  has  therefore  the  choice 
between  temporary  gain  and  eternal  loss.  Here  also 
is  a  proof  of  the  higher  unity  between  tiie  Synoptical 
and  the  Johnnncan  Christ.  Comji.  John  xii.  25. 
The  life  which  the  man  will  commonly  preserve  at 
anv  price  is  the  natural,  selfish  life,  who.se  centre  is 
the   ^I'vxv,   considered  out  of    its   relation  to   the 


150 


THE  GOSPEL  ACCORDING  TO  LUKE. 


irvev/xa.  Whoever  will  preserve  tbis  life,  and  there- 
fore walk  in  accordance  with  his  natural  mclinations, 
may  reckon  upon  it  that  he  loses  his  true,  his 
proper  life:  but  those  who,  for  the  sake  of  Christ 
and  His  cause,  set  at  stake  the  possession  of  life 
and  the  enjoyment  of  life  in  the  common  sense 
of  the  word,  will  through  this  very  temporary  perish- 
ing become  partakers  in  perpetually  richer  measure 
of  the  true  and  higher  life  of  the  Spirit.  A 
word  of  infinitely  deep  significance  for  the  first 
apostles  of  the  Lord,  who  for  His  sake  left  all,  yet 
not  less  significant  for  the  history  of  the  develop- 
ment of  the  Christian  life  of  each  one.  {See  the 
profound  remarks  of  Lange,  Leben  Jesu,  ii.  p.  899.) 
In  the  most  striking  manner  has  Luke,  vs.  25,  ex- 
pressed the  antithesis,  the  gaining  of  the  whole 
world,  and  the  a-noKiaas  5e  tavrov,  the  loss  of  the 
personahty,  to  whose  preservation  the  man  had 
brought  such  sacrifices.  "  As  if  thou  in  a  general  con- 
flagration hadst  saved  and  preserved  around  thee  thy 
great  and  full  palace,  but  hadst  thyself  to  be  consumed, 
wliat  wouldst  thou  then  have  gained  in  comparison 
with  him  who  out  of  the  conflagration  of  his  goods  had 
rescued  his  life  ?  Therefore,  also,  on  the  contrary : 
what  does  it  harm  a  man  to  set  at  stake  the  whole 
world,  which  after  all  shall  one  day  pass  away,  and 
burn  up,  if  only  the  soul  is  delivered  ?  A  human 
soul's  true,  everlasting  salvation  is  more  worth  than 
the  whole  world.  Thus  must  one  reckon  gain  and 
loss  over  against  one  another,  and  whoever  has  not 
so  reckoned  will  at  the  end  experience,  to  his 
everlasting  loss,  how  enormously  he  misreckons  ! 
Then  will  the  bankrupt  break  out  with  his  ri  Saxrei 
&i/6pu^Tros,  whereto  the  Psalm  has  already  answered  : 
It  ceaseth  forever  ! "     Stier. 

Vs.  26.  Whosoever  shall  have  been 
ashamed. — A  word  of  the  Lord  which  reminds  us 
of  the  sublimest  declarations  of  the  fourth  Gospel. 
The  'IouSa7o(  there  appearing  (ch.  xii.  42,  43),  show 
us  by  their  example  what  it  is  to  be  asliamed  of  the 
Saviour,  as  Paul,  Romans  i.  16,  is  an  example  of  the 
opposite.  It  is  noticeable  that  the  Saviour  does  not 
say :  Whoever  has  been  ashamed  of  the  So7i  of 
Ma7i,  but :  Whoever  has  been  ashamed  of  J/c  and 
of  My  words — a  manifest  proof  that  here  the  dis- 
course is  of  a  being  ashamed  which  is  possible  even 
with  outward  intellectual  knowledge  of  Ilim  and  of 
His  Messianic  dignity. — Of  him  shall  also  the  Son 
of  Man  be  ashamed. — A  milder  form  of  the 
threatening.  Matt.  vii.  21  ;  xxv.  41,  and  therefore  so 
much  the  more  impressive,  since  the  Saviour  here 
represents  Himself  as  surrounded  with  a  threefold 
glory :  1.  His  own,  2.  the  Father's,  3.  that  of  the 
holy  angels,  who  now  become  witnesses  of  the  well- 
deserved  shame  that  is  prepared  for  the  unfaithful 
disciple.  It  is  scarcely  to  be  doubted  that  the  Sa- 
viour directs  His  eye  towards  His  last  irapovaia,  at 
the  (TvvTe\€M  Tov  ulwvos.  But  bcforc  the  thought 
of  its  possibly  great  distance  could  weaken  the  im- 
pression of  the  warning.  He  concludes  with  a  nearer 
revelation  of  His  kingly  glory. 

Vs.  21.  But  I  tell  you  of  a  truth Even  this 

solemn  exordium,  which  the  parallel  passages  in 
Matthew  and  Mark  also  give,  causes  us  to  expect 
that  it  will  appear  that  the  Lord  Himself  attributes 
especial  importance  to  the  assurance  which  He  is 
now  about  to  give.  More  plainly  can  He  hardly 
intimate  that  His  disciples  shall  outlive  Him,  that 
His  cause  shall  triumph  over  all  hostility,  and  that 
He,  by  the  name  of  the  Son  of  Man,  means  to  des- 
iguate  Himself  as  the  Messiah,  for  He  speaks  now 


of  a  kingdom  in  which  the  Son  of  Man  gives  law. 
Nay,  scarcely  can  we  avoid  the  belief  that  this  very 
saying,  which  the  first  three  Evangelists  have  with 
so  great  unanimity  preserved  in  the  same  connec- 
tion, was  one  of  the  strongest  supports  for  the  hope 
of  the  apostolic  age,  that  there  would  be  a  speedy 
and  visible  return  of  Christ.  The  longing  ibr  its 
fulfilment  contributed  also  to  preserve  the  letter 
of  the  promises,  and  the  love  of  the  heart  sharpened 
understanding  and  memory.  However,  it  cannot 
be  difficult  to  decide  which  coming  of  the  Saviour  | 

He  wished  to  be  immediately  understood  by  this  say- 
ing. He  has  here  in  mind,  as  in  Matt.  xxvi.  64,  the 
revelation  of  His  Messianic  dignity  at  the  desolation 
of  the  Jewish  state,  Vhich  should  take  place  within 
a  human  generation.  (For  a  statement  and  criticism 
of  other  views,  see  Lange,  on  Matthew,  xvi.  28.) 
Thus,  also,  the  beginning  of  this  whole  conversation 
is  beautifully  congruous  with  the  end.  For  as  the  Sa- 
viour in  the  beginning  had  alluded  to  the  humiliation 
which  was  about  to  be  prepared  for  Him  by  the  Jew- 
ish magnates,  vs.  22,  He  now  ends,  vs.  27,  by  making 
mention  of  the  triumph  which  He  should  win  over 
the  Jewish  magnates,  when  the  ruins  of  the  city 
and  of  the  temple  should  proclaim  His  exaltation. 
This  His  coming  in  His  kingdom,  which  at  least 
John  (ch.  xxi.  22)  beheld,  and  apparently  also  others 
of  his  feUow-disciples,  is  at  the  same  time  a  type  and 
symbol  of  His  last  irapoucria,  that  mentioned  vs.  26. 
The  shorter  form  in  Luke:  iSuu  rriv  ^aa.  r.  deov  must 
be  more  particularly  explained  from  the  fuller  one  in 
Matthew  and  Mark,  in  the  parallel  passages.  Comp. 
moreover  Matt.  x.  23,  as  a  proof  how  not  alone  the 
Johannean  but  also  the  Synoptical  Christ  speaks  of  a 
continuous  coming  of  the  Messiah  in  difierent  phases. 
In  view  of  the  intimate  connection  which,  according 
to  the  Synoptics,  exists  between  this  saying  of  the 
Lord  and  the  Transfiguration  which  is  soon  after  re- 
lated, it  may  be  justly  supposed  that  the  disciples, 
even  in  this  event,  beheld  the  actual,  even  though 
only  preliminary,  fulfilment  of  this  prophecy  of  the 
Lord. 

DOCTEINAX  AJSTD  ETHICAL. 

1.  Although  the  discourse  here  given  opens  no 
new  period  in  the  life  of  our  Saviour,  it  may  yet  be 
said  that  in  the  region  of  Caesarea  Philippi,  there  began 
a  new  period  of  the  intercourse  of  our  Lord  with  the 
Twelve.  After  He  had  persuaded  Himself  of  their  ^ 
independent  and  Uving  faith,  He  now  opens  to  them  ^ 
the  sanctuary  of  His  Passion,  in  order  to  guard  them 
against  apostasy  when  hereafter  the  critical  period 
should  dawn.  Comp.  John  xiii.  19.  With  deep 
wisdom  He  nevertheless  connects  the  first  unequiv- 
ocal declaration  of  His  Passion  with  the  setting 
forth  of  His  future  Glory,  into  which  He  was  to  enter 

in  this  very  way.     Comp.  Luke  xxiv.  26. 

2.  Mark  indicates  very  happUy  the  distinction  be- 
tween the  Saviour's  earlier  and  present  intimations 
of  His  sufferings  by  the  word  Tro.pp-naia,  viii.  32. 
Instead  of  covert  there  come  now  express,  instead 
of  general  more  particular,  intimations.  Without 
doubt  this  higher  truth  was  closely  connected 
with  the  development  of  Jesus'  own  conscious- 
ness in  reference  to  His  approaching  fate,  which 
consciousness  became  continually  clearer  the  longer 
He  looked  upon  the  prophetic  image  of  the  Mes- 
siah and  observed  the  course  of  circumstances. 
But  quite  as  certain  is  it  that  there  is  no  ground  to 
deny  the  possibility  of  such  a  foreknowledge  a  priori 


CHAP.  IX.  18-2T. 


151 


(De  Wette,  Von  Amnion,  Strauss,)  and  that  the  criti- 
cism which  will  explain  such  prophecies  merely  ex 
evmtu  is  no  way  purely  historical,  but  is  an  entirely 
arbitrary  dogmatism.  Further  on  we  hear  from  Jesus 
Himself,  Luke  sxiv.  44-46,  from  the  angels,  ibid. 
(vss.  7,  8),  nay,  even  from  His  foes,  Matt,  xxvii.  62, 63, 
that  He  prophesied  not  only  His  dying,  but  also  His 
resurrection.  As  respects  the  stifl-necked  doubtmg 
and  afterwards  the  unbelieving  sadness  of  His  disci- 
ples, which  there  has  often  been  a  disposition  to  use 
against  the  genuineness  of  the  prophecy  of  the  Resur- 
rection, this  was  certainly  not  the  first  and  only  time 
that  the  Saviour  was  better  understood  by  crafty 
enemies  than  by  friends  full  of  prejudice._  Very  often 
the  disciples  took  a  figurative  expression  as  literal 
{e.  g.  Matt.  xvi.  11,  12);  why  can  they  not,  on  the 
other  hand,  have  viewed  a  literal  expression  as  figu- 
rative? From  their  point  of  view  they  could  not 
possibly  conceive  that  the  Messiah  should  die,  and 
could  uot  therefore  accommodate  themselves  to  the 
prophecy  of  the  Resurrection,  and  still  less  could  they 
imprint  it  deeply  in  their  souls.  And  when  our  Lord, 
according  to  Matthew  and  Mark,  said  that  Hewould 
return  definitely  t^  rpiT?)  rnxipa.  into  life,  tins  is  only 
the  repetition  of  that  which  He  had  earlier  mtimated 
in  another  form,  Matt.  xii.  40;  John  ii.  19.  Comp. 
Hasert,  Ueber  die  Vorhersac/unffen  Jem  von  sei~ 
nern  Tode  und  von  seiner  Auferstehitng.  Berlm, 
1839.  ,     ^     . 

3.  As  to  the  question  by  what  means  the  Saviour, 
in  the  way  of  His  theanthropic  development,  came  to 
the  clear  insight  of  the  certainty  and  necessity  of 
His  deatli,  we  are  warranted  by  His  own  declaration 
to  give  the  answer  that  He  viewed  the  image  of  His 
Passion  in  the  mirror  of  the  prophetic   Scriptures. 
Assertions   that   He   would    then    have  understood 
the  Old  Testament   incorrectly,  as  this,  rightly  ex- 
plained, says  nothing  whatever  of  a  suffering  or  dying 
Messiah  (De  Wette,  Strauss),  make  only  then  some 
show  when  one  places  the  hermeneutics  of  modern 
science  higher  than  those  of  the  Lord  Jesus  and  of 
His  apostles  enlightened  by  the  Holy  Spirit.    Comp. 
Steudel,  Theol.  des  A.  B.  p.  402,  and  Hoffmann,  I.  c. 
ii.  p.  121.    Drawn  from  these  sources,  the  foresight  of 
the  Saviour  was  much  less  the  fruit  of  a  grammatical 
exegesis  of  particular  Vaticinia  than  of  a  typico-sym- 
bolil;  apprehension  of  the  whole  Ancient  Covenant. 
In  the  fate  of  the  Servant  of  the  Lord  in  Isaiah,  He 
saw  His  own,  and  in  all  which  former  men  of  God  had 
experienced  and  suffered.  He  beheld  the  image  of  His 
own  future  [or  as  some  one  has  excellently  said.  He 
looked  into  the  Old  Testament  and  found  it  full  of 
Uiniself.— C.  C.  S.].  Comp.  Mark  ix.  13  ;  Luke  xiii.  33. 
Once  familiarized  with  thoughts  of  death,  the  Saviour 
could,  even  by  looking  at  the  political  condition  of 
His  people,  come  in  a  .simple  and  natural  way  to  the 
conception  that  heathens,  and  those  heathens  Romans, 
would  be  the  accoraplishers-bf  the  sentence  of  death, 
executioners,  therefore,  by  whom  the  punishment  of 
th°  cross  had  been  introduced  among  conquered  na- 
tions    And  who  would  consider  it  as  impossible  that 
the  God-man  should  come  in  still  other  ways  than 
those  of  natural  reflection  to  such  a  thought  ?    In 
the  most  intimate  communion  with  the  Father,  the 
Father's  will  had  without  doubt  become  so  clear  to 
'     Him  that  He  could  with  full  certainty  speak  of  a 

Divine  5e7.  „.-,,.       ■      c 

4  The  first  prediction  of  His  Passion  is  of  so 
hi"h"an  importance  because  it  gives  us  to  view 
this  Passion  not  only  from  the  human  but  especially 
from  the  Divine  side.    In  that  which  shaU  come  upon 


Hun  the  Saviour  recognizes  not  only  the  abuse  of 
the  freedom  of  men,  but  also  the  fulfilment  of  the 
eternal  counsel  of  God,  who  not  only  foresaw  and 
permitted,  but  expressly  willed  that  Christ  should 
suffer  all  this.  Through  the  voluntary  obedience 
with  which  the  Son  submits  Hunself  to  the  plamly 
recognized  counsels  of  the  Father,  He,  at  the  same 
time,  converts  the  fate  awaitmg  Him  into  the  highest 
deed  of  His  love. 

5.  The  necessity  of  the  way  of  suffermg  in  order 
to  arrive  at  glory  is  so  great  that  this  way  has  been 
ordained  not  only  for  the  Master,  but  also  for  all  His 
disciples  without  distinction.  Here  also  does  the  word 
of  J.  Arnd  hold  true:  "Christ  has  many  servants, 
but  few  followers."  Only  he  will  gradually  attain  to 
bear  Ka&  •^uepac  what  the  Lord  had  to  take  upon  Him- 
self, who  can  as  thoroughly  deny  and  abjure  the  old 
man  in  liimself  as  Peter  once  denied  the  Lord. 


HOMILETICAIi  AJSHD  PRACTICAL. 

No  specially  Important  turning-point  of  life  but 
must  be  hallowed  with  solitary  prayer.— To  the  Sav- 
iour it  is  not  indifferent  what  men  say  of  Him.  Neither 
can  it  be  indifferent  to  His  disciples.— Public  opinion 
we  must  be  as  far  from  slavishly  following  as  from 
haughtily  despising.— The  afiinities  and  the  difference 
between  the  Saviour  on  the  one  htmd,  John,  Elijah, 
and  the  prophets  on  the  other  hand.— The  spirit  of 
the  faithful  prophets  reappearing  in  Jesus  far  more 
o-loriously  — The  disciple  of  the  Saviour  called,  1.  lo 
hear  the  vox  populi  respecting  Him,  but    2.  to  raise 
himself  above  it.— But  who  say  ye  that  I  am?  1.  A 
question  of  conscience ;  2.  a  question  of  controversy ; 
3.  a  question  of  life;  4.  a  question  of  the  times.— 
Jesus  will  have  His  disciples,  1.  Independently  recog- 
nize Him  as  the  Christ ;  2.  voluntarily  confess  Him  as 
the  Christ  —No  sincere  faith  without  confession,  no 
o-enuine  confession  without  faith.— The  confessionof 
Peter  the  first  of  the  miUion  voices  of  the  Christian 
confession.— What  then  had  to  be  kept  sdent  is  now 
loudly  proclaimed.— Silence  and  speech  have  each 
their  time.— The  first  prediction  of  the  Passion:  1. 
Its  remarkable  contents;  2.  its  liigh  significance- 
Expectation  of  suffering  and  expectation  of  glory  m 
the  consciousness  of  our  Lord  most  intimately  jomcd 
together.-The  way  of  sufi-ering:  1.  How  far  it  must 
be  trodden  by  Him  alone;  2.  how  far  it  must  be 
trodden  by  all"  His  disciples  after  H.m.-The  d.scip  e 
of  the  Saviour  a  cross-bearer  day  by  day,  willmgly 
coming   after  Christ.-The  Christian  calculation  of 
profit  and  loss.-To  win  the  highest  the  highest  must 
be  staked.- The  all-surpassing  worth  of  ^  s°"l - 
The   spiritual    bankruptcy   of    him   that   gam*   the 
whole  world  but  loses  himself.-Even  the  gam  of 
the  whole  world  is  only  vain  show  and  harm  so  long 
as  a  man  has  not  won  Christ -The  Saviours  say- 
ing concei-ning  the  gain  and  loss  of  life  conu^areJ 
wi^h  Paul's  experience,  Ph.lipp.  "'•  ^-f-- "o"  '^ 
confessor  of  the  Gospel  may  even  to-day  be  ashamc.! 
of  the  Master :  1.  In  his  heart ;  2.  in  Ins  word. ;  6 
in  his   deeds.-The   Christian,   1.  ^ecds  no    to  be 
ashamed  of  his  Lord  ;  2.  may  not,  and,  3;  wdlnot  U 
he  is  a  Christian  in  truth.-Tiie  seeking  of  honor  with 
mci    the  way  to  shame  before  God -He  who  wil- 
lin.Wy  humbled  Himself,  shall  come  again  in  glory.-- 
No  disciple  of  the  Lord  shall  die  till  he  has  m  greater 
or  less  measure  seen  the  coming  o    the  kingdom  o 
God.-The  coming  of  the  Lord,  1 .  A  bodily,  af  ter^vard^, 
2    a  spiritual,  and  finally,  3.  a  spiritual  and  bod.ly 


152 


THE  GOSPEL  ACCORDING  TO  LUKE. 


(ffeist-leibliches)  coming. — The  history  of  the  world,  the 
judgment  of  the  world,  but  not  the  final  judgment. — 
The  way  of  suffering,  1.  Clearly  foreseen  by  Jesus ; 
2.  plamly  pointed  out  to  His  disciples  to  be  walked 
in ;  3.  fur  Him  and  His  disciples  issuing  in  glory. — 
The  requirement  of  self-denial  for  Jesus'  sake  :  1.  A 
difficult,  2.  a  necessary,  3.  a  wholesome,  4.  a  reason- 
able requirement. —  The  Saviour  in  relation  to  His 
faithful  disciples :  1.  How  much  He  requires ;  2.  how 
infinitely  more  He  promises. 

Starke  : — Canstein  : — The  truth  is  only  one,  but 
errors  and  hes  are  many. — Brentius  : — That  Christ's 
kingdom  is  a  kingdom  of  the  cross  must  not  be  con- 
cealed, that  no  one  may  take  offence  thereat. — True 
self-denial  distinguishes  the  genuine  Christian  from 
every  one  else. — It  requires  much  to  become  a  Chris- 
tian, still  more  to  remain  one. —  So  blind  is  our 
fleshly  heart  that  it  seeks  life  in  that  which  brings 
it  death. — In  religion  nothing  comes  according  to 


our  plans,  but  all  according  to  God's. — The  jus 
talionis  holds  good  with  Christ  in  both  directions. — 
Nova  Bibl.  Tub. : — It  is  an  unhappy  dying  when  one 
tastes  death  before  he  has  seen  the  kingdom  of  God. 
— Salvation  is  certainly  very  often  nearer  to  us  than 
we  think.     Romans  xiii.  11. 

Heubner  :  —  The  Christian's  independence  of 
popular  opinions. —  Gerlach  : — The  bearing  of  the 
Cross  is  not  something  that  is  reserved  for  certain 
extraordinary  occasions  ;  whoever  feels  his  own  and 
the  world's  sin  deeply,  bears  it  daily. — J.  Saurin  : — 
Discourse  on  the  soul,  drawn,  1.  From  the  excellence 
of  its  nature  ;  2.  from  the  infiniteness  of  its  duration ; 
3.  from  the  price  of  its  redemption. — Dietrich  : — 
Sermon  on  the  day  of  St.  Peter  and  St.  Paul  upon 
the  partially  parallel  Gospel,  Matt,  xvi  13-20. — 
Tholuck  : — The  daily  crossbearing  of  the  Christian : 
1.  In  what  it  consists ;  2.  why  to  the  very  end  of 
life  it  should  be  a  daily  one. 


b.  THE  TBANSFIGUEATION  (Vss.  28-30). 

28  And  it  came  to  pass  about  an  eight  days  after  tliese  sayings,  he  took  Peter  and 
John  and  James  [James  and  John,  V.  0.'],  and  went  up  into  a  [the]  mountain  to  pray. 

29  And  as  he  prayed,  the  fashion  of  his  countenance  was  altered,  and  his  raiment  was 

30  white  and  ghstering  [elao-rpaTrrwv,  ht.,  flashing  forth  hght].     And,  behold,  there  talked 

31  with  him  two  men,  which  were  Moses  and  Elias  [Elijah]  :  "Who  appeared  in  glory,  and 
spake  of  his  decease   [or,   departure]  which  he  should  [was  about  to]  accomplish  at 

32  Jerusalem.  But  Peter  and  they  that  were  with  him  were  heavy  [weighed  down]  with 
sleep :  and  when  they  were  awake,^  they  saw  his  glory,  and  the  two  men  that  stood 

33  with  him.  And  it  came  to  pass,  as  they  departed  from  him,  Peter  said  unto  Jesus, 
Master,  it  is  good  for  us  to  be  here :  and  let  us  make  three  tabernacles ;  one  for  thee, 

34  and  one  for  Moses,  and  one  for  Elias  [Elijah]  :  not  knowing  what  he  said.  While  he 
thus  spake,  there  came  a  cloud,   and  overshadowed  them :  and  they  feared   as  they 

35  [i.  e.,  Jesus,  Moses,  and  Eiij ah]   entered  into  the  cloud.     And  there  came  a  voice  out  of  the 

36  cloud,  saying,  This  is  my  beloved  [elect,  V.  0.^]  Son:  hear  him.  And  when  the 
voice  was  past,  Jesus  was  found  alone.  And  they  kept  it  close,  and  told  no  man  in 
those  days  any  of  those  things  which  they  had  seen. 

[}  Vs.  28. — The  Rec.  is  approved  by  Tischendorf,  Lachmami,  Tregelles,  Alford,  with  Cod.  Sin.,  A.,  B.,  C,  12  other 
uncials.    Van  Oostorzee's  order  only  by  C.^,  D.,  2  other  uncials. — C.  C.  S.] 

[2  Vs.  32. — "  Some  difficulty  is  here  occasioned  by  SiaYpTjvopijo-avTes.  The  verb  Siayp-rjyopelv  signifies  elsewhere :  to 
watch  through  ;  so  Herodian,  III.  iv.  8 :  Tratrjjs  .  .  .  t^s  vvkt'o's  SLaypriyoprj(TavTe';.  Accordingly  Meyer  wishes  it  to  be  so 
taken  here :  Since  they,  however,  remained  awake,  did  not  actually  fall  asleep.  But  according  to  the  connection  with  the 
preceding  it  is  altogether  improbable  that  such  is  the  meaning :  '  since  they,  notwithstanding  their  disposition  to  sleep,  yet 
remained  awake,'  but  rather  that  Luke  meant  this  word,  in  any  case  an  unusual  one,  in  the  sense  :  After  they  as  it  were 
had  passed  through  their  slumber  to  awaking  again,  had  again  waked :  as  the  Vulgate  had  already  rendered  it  by  evigi- 
lantes  (Luther :  da  sic  aher  aufwachten)."  Bleek.  Van  Oosterzee  takes  Meyer's  interpretation  against  the  preferable  one, 
as  it  seems  to  me,  of  Bleek. — C.  C.  S.] 

"  Vs.  35. — According  to  the  reading  of  B.,  L.,  [Cod.  Sin.,]  eKAeAcyfieros,  approved  by  Griesbach,  Schulz,  Tischendorfi 
and  Meyer.  The  Recefita  ayairr^Tos,  although  strongly  attested,  appears  to  be  taken  from  the  parallels  in  Matthew  and 
Mark. 


EXEGETICAL  AND  CBITICAL. 

Vs.  28.  Eight  days. — According  to  Matthew  and 
Mark,  six  days  after  the  just-mentioned  conversation. 
If  we  assume  that  Luke  has  reckoned  in  the  day  of 
the  discourse  and  a  second  day  for  the  Transfigu- 
ration, which  had  perhaps  already  taken  place  in  the 
morning,  the  difference  is  then  almost  reconciled, 
and  it  does  not  even  need  the  assumption  of  some, 
that  the  Saviour  spent  one  or  two  whole  days  on  the 
mountain,  the  Transfiguration  taking  place  after  their 
expiration. 

Into  the  mountain,  rh  vpos. — More  definite  than 


Matthew  and  Mark,  who  only  mention  an  6poi  v^-r]\6v. 
The  tradition  which  has  pointed  to  Tabor  has  been 
often  contradicted,  yet  the  objections  raised  against 
this  are,  according  to  our  opinion,  not  well  tenable. 
That  this  tradition  existed  even  in  the  time  of  Je- 
rome, and  tliat  the  empress  Helena  for  this  reason 
erected  a  church  on  Tabor,  proves  of  itself  not 
much,  it  is  true.  Yet  it  may  still  be  called  re- 
markable, that  tradition  designates  a  place  so  far 
distant  from  Ctesarea  Philippi,  where  our  Saviour 
had  just  before  been  found  (Matt.  xvi.  13).  Without 
sufficient  ground  in  the  apostolic  tradition,  it  appears 
probable  that  they  would  not  have  assumed  the 
theatre  of  the  onj  event  to  be  so  far  removed  from 


CHAP.  IX.  28-36. 


153 


that  of  the  other.  For  the  other  mountains  which 
have  been  thought  of  instead  of  Tabor,  namely, 
Hermon  or  Paneas,  there  is  ahnost  less  yet  to  be 
said.  Yet  it  must  not  be  forgotten  that  about  a  week 
intervened  between  the  Transfiguration  and  the  first 
prediction  of  the  Passion,  in  which  time  the  Saviour 
may  very  well  have  traversed  the  distance  from  Caesa- 
rea  to  Tabor,  which,  it  is  true,  is  somewhat  consider- 
able. Comp.  Matt.  xvii.  22.  If  the  Saviour,  more- 
over, shortly  after  He  left  the  mountain,  returned  to 
Capernaum,  Matt.  xvii.  24-27,  this  town  was  scarce- 
ly a  day's  journey  distant  from  Tabor.  The  single 
important  difficulty  is  that  raised  by  De  Wette,  fol- 
lowing Kobinson,  that  at  this  time  there  was  a  forti- 
fication on  the  summit  of  Tabor.  But  although 
Antiochus  the  Great  fortified  the  mountain  219  b.c, 
it  is  not  by  any  means  proved  that  in  the  time  of 
Jesus  this  fortification  was  yet  standing,  and  though, 
according  to  Josephus,  this  mountain,  in  the  Jewish 
war,  was  fortified  against  the  Romans,  this,  at  all 
events,  took  place  forty  years  later.  Traces  of  these 
fortifications  are  found  apparently  in  the  ruins  which 
have  since  been  discovered  especially  on  the  south- 
western declivity ;  but  in  no  case  is  it  proved  that  the 
whole  mountain  was  built  over  at  the  time  of  Jesus. 
Moreover,  it  must  not  be  overlooked  how  exceedingly 
well  adapted  the  far-famed  beauty  of  this  place  was 
for  its  becoming  a  theatre  of  the  earthly  glorifica- 
tion of  the  Lord. — According  to  a  Dutch  theologian 
(Meyboom),  we  are  to  understand  the  southern  sum- 
mit of  the  Anti-Lebanon,  a  snowy  peak,  which  now 
bears  the  name  Dschebel  Escheik. 

Peter,  James  and  John. — Already  previously 
witnesses  of  the  raising  of  Jairus'  daughter,  and 
later  than  this  of  the  agony  in  Gethsemane,  the 
most  intimate  of  His  friends,  those  who  were  initi- 
ated into  the  most  mysterious  and  sublime  scenes. 
The  influence  of  the  autopsy  of  Peter  is,  in  Mark  ix. 
3,  6,  8,  10,  unmistakable. 

Vs.  29.  The  fashion  of  His  countenance 
vras  altered. — We  have  here  the  first  feature  in 
the  narrative  which  requires  special  attention ;  the 
alteration  of  the  outward  appearance  of  the  Saviour. 
We  cannot  possibly  assume  (Olshausen)  that  the 
body  of  the  Saviour,  even  during  His  earthly  life, 
underwent  a  gradual  process  of  glorification,  which 
here  entered  into  a  new  stadium.  This  view  leads 
us  to  a  Docetic  conception,  and  moreover  explains, 
it  is  true,  the  shining  of  His  countenance,  but  not  the 
gleaming  of  His  garments,  on  which  account  even 
Olshausen  sees  himself  necessitated  to  conceive  the 
Saviour  not  only  as  glittering,  but  also  as  shined 
upon.  Justly  does  Lange  call  attention  to  the  ful- 
ness of  the  Spirit  which,  from  within,  overstreamed 
His  whole  being.  Even  with  this,  however,  the  bril- 
liancy of  His  garments  is  not  yet  sufficiently  explain- 
ed, so  that  there  is  occasion  to  connect  with  the 
inward  outstreaming  of  glory  an  external  illumina- 
tion. But  why  might  not  this  latter  have  arisen  from 
the  brilliancy  with  which  undoubtedly  we  must  con- 
ceive the  appearance  of  the  two  heavenly  messengers 
as  attended  ?  For  we  nowhere  read  that  the  Saviour 
shone  so  miraculously  before  they  had  appeared  to 
Him.  Even  in  the  case  of  Moses,  Ex.  xxxiv.  29,  the 
briUiancy  of  his  countenance  is  occasioned  by  an 
external  heavenly  Ught.  [With  all  deference  to  the 
author,  this  anxious  analysis  of  the  Transfiguration 
appears  to  us  artificial  and  puerile. — C.  C.  S.] 

Vs.  80.  Two  men. — How  the  apostles  learned 
that  it  was  Moses  and  Elijah  no  one  of  the  narrators 
tells  us.   They  may  have  become  aware  of  i^  either  by 


intuition,  or  by  some  outward  token  have  under- 
stood it  from  the  nature  of  the  discourse,  or  have 
heard  it  afterwards  from  Jesus.  In  no  case  does  the 
uncertainty  as  to  the  manner  how  they  learned  it 
give  us  authority  for  the  assertion  that  they  could 
nothave  known  it  at  aU,  and  still  less  for  the  ration- 
ahzing  conjecture  that  it  was  two  human  strangers, 
secret  disciples,  confederates  with  Jesus,  and  the  Uke. 

Which  were  Moses  and  Elijah.— That  these 
words  were  meant  to  be  only  the  subjective  judgment 
of  the  relator,  but  in  no  way  the  objective  expression 
of  the  fact,  has,  it  is  true,  been  often  said,  but  never 
yet  been  proved. 

Vs.  31.  Spake  of  His  decease. — Luke  alone 
has  this  intimation  as  to  the  subject  and  the  pur- 
pose of  the  interview,  by  which  the  true  light  is  first 
thrown  upon  this  whole  manifestation.  That  Luke's 
account  has  arisen  "from  the  later  tradition,  which 
very  naturally  came  to  this  reflexion,"  we  cannot  pos- 
sibly believe  with  Meyer  ad  loc.  The  witnesses  who 
saw  the  rest  may  also  have  heard  this  and  remem- 
bered it  afterwards. — It  is  noticeable  that  Peter, 
2  Peter  i.  15,  calls  his  owoi  death  also,  to  which  he  is 
looking  forward,  an  e|o5oj. — When  they  were 
awake,  SiaypTiyopriffavrfs. —  Lange:  "  Slc('i)lessly 
watching."  De  Wette  :  "  When  they  had  waked 
up." — At  all  events  it  is  an  antithesis  to  tlie  preced- 
ing virvai  ^e^apriix(i/oi,  by  which  we  are  forbidden  to 
draw  from  this  last  expression  the  inference  that 
they  had  been  hindered  by  sleep  from  being  compe- 
tent witnesses.  However  drunken  with  sleep  they 
may  have  been,  they  had  not,  however,  at  all  gone 
to  sleep,  but  remained  so  far  awake  that  they  could 
become  aware  of  all  that  here  took  place  with 
the  bodily  eye  and  with  the  ecstatic  sense  of  the 
inward  man  alike.  Even  had  we  no  other  proof,  yet 
this  very  feature  in  the  narrative  would  show  us  that 
we  have  here  before  us  no  dream  of  the  three  sleep- 
ing disciples,  or  phantasm  of  their  own  heated  imagi- 
nation. That  Luke,  more  than  the  other  two  Synop- 
tics, would  warrant  us  to  assume  something  here 
merely  subjective  (Neander),  is  at  least  wholly  un- 
proved. 

Vs.  .33.  And  it  came  to  pass. — The  first  feeling 
which  animated  the  disciples  in  the  view  of  the 
heavenly  spectacle  was  naturally  fear,  Mark  ix.  G. 
But  scarcely  have  they  recovered  from  that  when  an 
indescribable  feeling  of  felicity  fills  them,  to  which 
Peter,  almost  with  child-like  transport,  lends  words. 
The  heavenly  temper  of  the  spiritual  world  conununi- 
cates  itself  to  the  dwellers  of  earth,  and  as  it  were 
with  their  hands  will  they  hold  fast  to  the  heavenly 
presence  before  it  vanishes  from  their  eyes. — Three 
tabernacles. — From  the  fact  that  Peter,  docs  not 
propose  to  build  six,  but  three  booths,  it  may  be 
assuredly  concluded  that  by  fi/xd^  he  means  only 
himself  and  his  fellow-disciples, — not  all  who  were 
there  present  (De  Wette).  Sepp,  ii.  p.  408,  takes 
the  liberty  of  finding  in  the  tabernacles  a  symbol 
"of  the  threelbld  ministry  in  the  Church." 

Not  knowing  what  he  said. — Not  because  he 
was  yet  entirely  overcome  with  sleep,  but  because 
he  was  wholly  taken  captive  by  the  extraordiuari- 
ness  of  the  whole  scene.  Else  he  would  not  have 
expressed  himself  with  so  little  snital)k'ni'ps,  a  sub- 
jective reflection  which  nuinifestly  proceeds  from 
Peter  himself 

Vs.  34.  A  cloud. — The  Shekinah,  the  symbol  of 
the  glory  of  God.  "  VApc,  itt  ex  sequcntibus  paM,  ad 
ima  se  de»nsi(."  Bengel.  The  cloud  of  light  which 
formerly   filled  the  sanctuary  of  the  Lord  now  re- 


154 


THE  GOSPEL  ACCORDING  TO  LUKE. 


ceives  the  three  as  into  a  tabernacle  of  glory,  and 
ravishes  the  end  of  the  manifestation  from  the  eyes 
of  the  disciples,  as  its  beginning  also  had  remained 
hidden  from  them. 

Vs.  35.  A  voice. — The  same  which  was  heard 
before  on  the  Jordan  and  afterwards  in  the  Temple. 
As  the  Saviour,  by  the  Divine  voice  on  the  Jor- 
dan, had  already  been  consecrated  as  the  King  of 
the  kingdom  of  heaven,  and  afterwards,  John  xii.  28, 
as  the  High-priest  of  the  New  Testament ;  so  here, 
on  the  part  of  the  Father,  His  Prophetic  dignity  is  in 
its  elevation  above  that  of  the  two  greatest  messen- 
gers of  the  Lord  in  the  Old  Testament  proclaimed 
to  His  disciples. — Hear  Him. — At  the  same  time 
an  echo  of  an  utterance  of  Moses,  Deut.  xviii.  15. 
Comp.  Ps.  ii.  7  ;  Isaiah  xlii.  1. 

Vs.  36.  And  they  kept  it  close. — According 
to  Matt.  xvii.  9,  at  the  express  command  of  our 
Lord.  The  whole  conversation  respecting  Elijah, 
which  Matthew  and  Mark  now  give,  Luke  passes 
over,  perhaps  because  he  considered  it  for  his  Gentile 
Christian  readers  partly  as  little  intelligible  and 
partly  as  less  important. 


DOCTRINAIi  AJSI)  ETHICAI;. 

1.  For  the  statement  and  criticism  of  the  different 
interpretations,  see  Lange  on  Matt.  xvii.  1. 

2.  As  well  those  who  interpret  the  Transfigura- 
tion on  the  mountain  as  a  purely  objective  mani- 
festation from  the  spiritual  world  without  any  sub- 
jective mediation,  as  also  those  who  derive  all  from 
the  quickened  receptivity  of  the  disciples,  supported 
by  some  outward  circumstances,  such  as  the  morning 
light,  the  gleaming  of  snow,  and  the  like,  misappre- 
hend both  the  letter  and  the  spirit  of  the  narrative. 
The  point  of  view  from  which  what  here  took  place 
must  be  considered,  is  presented  to  us  by  the  Saviour 
Himself  when  He  speaks  of  a  opafia,  a  word  which  in 
the  New  Testament  is  often  used  of  an  objectively  real 
phenomenon  (Acts  vii.  31  ;  xii.  9).  It  is,  as  Lange 
very  justly  names  it,  "  a  manifestation  of  spirits  in  the 
midst  of  the  present  state."  But  he  who  ascribes  the 
whole  miracle  to  the  subjectivity  of  the  apostles  will 
scarcely  be  able  to  explain  how  the  so  simple,  and  as 
yet  so  earthly-minded,  disciples,  should  all  at  once 
have  been  transported  out  of  themselves  into  such 
an  ecstasy  that  they  could  believe  that  they  saw 
heaven  opened  above  the  very  head  of  the  Messiah. 
No,  the  language  of  the  three  SjTioptics  warrants  de- 
cidedly the  opinion  that  the  disciples,  fully  awake,  per- 
ceived with  their  eye  and  ear  an  objective  appearance. 
For  even  if  Peter  did  not  know  what  he  said,  he  yst 
knew  very  well  what  he  saw ;  but  had  they  been 
misled  by  their  heated  imagination,  and  had  he  or 
his  companions  afterwards  shown  it,  the  Saviour 
would  certainly  not  have  neglected  to  instruct  them 
more  perfectly  thereupon.  But  on  the  other  hand, 
this  also  must  be  maintained  with  as  much  decision — 
that  they  by  that  which  they  outwardly  saw  were 
transported  into  the  condition  of  an  exalted  [intensi- 
fied, poiemb-teti]  life  of  the  soul,  and  thereby  became 
receptive  for  the  hearing  of  the  heavenly  voice. 
Whoever,  like  Peter,  finds  in  dwelling  together  with 
citizens  of  the  spiritual  world  nothing  terrif}ang,  but 
on  the  contrary,  wishes  that  this  might  endure  as 
long  as  possible,  shows  by  that  very  fact  that  he  is 
completely  exalted  above  himself.  Here,  apparently, 
there  took  place  a  similar  union  of  sensuous  and 
spiritual  intuition,  of  a  miraculous  fact  with  an  exalted 


inward  life,  to  that  which  we  can  also  perceive  in  the 
miracle  at  the  Baptism. 

3.  When  philosophy,  a  priori,  doubts  the  possi- 
bility of  such  a  revelation  of  the  spiritual  world 
perceivable  by  mortals,  we  shall  simply  answer  her 
that  she  is  incompetent  from  her  own  resources  to 
decide  anything  in  reference  to  an  order  of  things 
which  is  known  to  us  as  little  by  conclusions  of 
reason  as  by  intuition.  If,  however,  historical  criticism 
inquires  whether  there  is  sufBcient  ground  to  assure 
to  the  narrative  of  the  Transfiguration  its  place  in 
the  series  of  the  facts  in  the  public  Ufe  of  our  Lord, 
we  would  recall  that  the  grounds  which  elsewhere 
speak  for  the  credibleness  of  the  Synoptics  when- 
ever they  relate  the  most  astonishing  miracles,  hold 
good  here  also  in  undiminished  force.  Some  have, 
it  is  true,  asserted  that  such  enigmatical  and  iso- 
lated events  did  not  belong  to  the  original  apos- 
tolic Kerygma  ;  but  this  is  mere  rationaUstic  caprice. 
The  command  of  the  Lord  to  keep  silence  until  His 
resurrection,  implied  not  only  the  permission,  but  in 
a  certain  measure  the  command,  to  speak  of  what 
took  place  here  after  His  resurrection ;  and  it  would 
have  been  psychologically  inconceivable  if  His  disci- 
ples had  neglected  to  do  so.  It  is  sufficiently  evi- 
dent how  high  a  place  this  narrative  occupies  in  the 
Synoptics  ;  higher  even  than  the  miracle  at  the  Bap- 
tism. The  difference  of  the  several  accounts  in 
respect  of  some  points  is  in  fact  insignificant.  It  is 
true  John  says  not  a  word  of  what  here  took  place : 
his  silence,  however,  cannot  by  any  means  throw  any 
reasonable  suspicion  on  the  testunony  of  his  prede- 
cessors in  narration.  On  the  other  hand  it  is  entirely 
in  the  spirit  of  his  Gospel,  that  he  gives  us  to  see  the 
glory  of  the  Only-begotten  Son  of  the  Father  less  in 
such  single  details  than  in  the  grand  unity  of  His 
manifestation.  Only  a  simple  spiritualism,  which, 
moreover,  forgets  that  the  fourth  Gospel  also  speaks 
of  voices  from  heaven,  John  xii.  28,  can  from  this 
silence  deduce  anything  against  the  objectivity  of  the 
history  of  the  miracle.  And,  what  above  all  may  not 
be  overlooked,  the  testimony  of  the  Synoptics  is  in  a 
striking  manner  supported  by  the  second  epistle  of 
Peter,  ch.  i.  16-18,  whose  spuriousness,  it  is  true,  has 
often'been  asserted,  but,  in  our  eyes  at  least,  has  been 
as  yet  by  no  means  proved.  Comp.  Dietlein,  Der 
2te  Brief  Petri,  p.  l-Vl  ;  Gcericke,  NeutCHtamentl. 
Isagogik,  p.  4*72  ;  Stier,  Brief  Judii,^.  11 ;  Thiersch, 
Apost.  Zeitalter,  p.  209  ;  et  al.  plur. 

4.  The  inquiry  as  to  the  purpose  of  the  heavenly 
manifestation  is  not  difficult  to  answer.  The  repre- 
sentatives of  the  Ancient  Covenant  come  in  order  to 
consecrate  the  Messiah  for  death.  The  Lord  must 
have  longed  to  speak  of  that  which  now  lay  so  deeply 
at  His  heart,  and  yet  could  find  no  one  on  earth  who 
could  fully  comprehend  Him,  to  whom  He  could  with 
confidence  have  unbosomed  Himself.  His  subsequent 
agony  in  Gethsemaue  would  certainly  have  been  still 
more  overpowering  and  deep  had  the  hour  of  Tabor 
not  preceded.  If  we  read  elsewhere  that  even  the 
angels  desire  to  look  into  the  work  of  redemption 
(1  Peter  i.  12),  we  here  become  awai-e  how  it  awakens 
not  less  the  inmost  interest  of  the  blessed  departed. 
For  our  Lord,  this  manifestation  and  inter\'iew  was  a 
new  proof  that  His  plan  of  suffering  was  in  truth  com- 
l)rehended  in  the  counsel  of  the  Father,  and  to  the 
disciples  the  remembrance  of  this  night  might  after- 
wards become  a  counterpoise  against  the  scandal  and 
the  shame  of  the  cross.  Finally,  as  respects  the  heav- 
enly voice,  the  exaltation  of  Jesus  even  over  the 
greatest  men  of  God  in  the  Ancient  Covenant  was 


CHAP.  IX.  28-36. 


155 


thereby  established,  the  testimony  at  the  Jordan  was 
repeated,  and  therefore  a  new  proof  of  His  sinless- 
ness  and  of  His  being  well  pleasing  to  God  was 
given,  whereby  the  scotfings  which  He  should  after- 
wards hear  were  more  than  lavishly  even  beforehand 
compensated  to  Him.  As  respects  the  further  pur- 
pose of  the  manifestation  in  its  whole,  and  in  its 
different  parts,  see  Lange  ad  loc. 

5.  The  Christological  importance  of  this  whole 
event  for  all  following  centuries  is  self-evident.  A 
new  light  from  heaven  rises  upon  Jesus'  Person.  On 
the  one  hand  it  rises  upon  His  true  Humanity,  which 
needed  the  communication  and  strength  from  above. 
On  the  other  hand,  His  Divine  dignity,  as  well  in  rela- 
tion to  the  Father,  as  also  in  comparison  with  the 
prophets,  is  here  made  known  to  earth  and  heaven. 
Considered  from  a  typico-symbolic  point  of  view,  it  is 
signiticant  that  the  appearance  of  the  prophets  is  re- 
presented as  a  vanishing  one,  Jesus,  on  the  other 
hand,  as  alone  remaining  with  His  disciples.  Their 
light  goes  down.  His  sun  shines  continuously. 

G.  Not  less  hghthere  falls  upon  the  Work  of  the 
Saviour.  The  inner  unity  of  the  Old  and  the  New 
Covenant  becomes  by  this  manifestation  evident,  and 
it  is  sho^vn  that  in  Christ  the  highest  expectations  of 
the  law  and  the  prophets  are  fulfilled.  His  death, 
far  from  being  accidental  or  insignificant,  appears 
here  as  the  carrying  out  of  the  eternal  counsel  of 
God,  and  is  of  so  high  significance  that  messengers 
of  heaven  come  to  speak  concerning  it  on  earth. 
The  severity  of  the  sacrifice  to  be  brought  by 
Him  is  manifest  from  the  very  fact  that  He  is  in 
an  altogether  extraordinary  manner  equipped  for  this 
conflict.  And  the  great  purpose  of  His  suffering, 
union  of  heaven  and  earth,  Coloss.  i.  20,  how  vividly 
is  it  here  presented  before  our  souls  when  we  on 
Tabor,  although  only  for  a  few  moments,  see  heaven 
descending  upon  earth,  and  dwellers  of  the  dust 
taken  up  into  the  communion  of  the  heavenly 
ones. 

v.  The  manifestation  on  Tabor  deserves,  more- 
over, to  be  called  a  striking  revelation  of  the  future 
state  in  this.  We  see  here:  the  spirits  of  just  men 
made  perfect  live  unto  God,  even  though  centuries 
have  already  flown  over  their  dust.  In  a  glorified 
body  they  are  active  for  the  concerns  of  the  kingdom 
of  God,  in  which  they  take  the  holiest  interest.  Al- 
though separated  by  wide  distances  of  time  and  space 
beneath,  Moses  and  Elijah  have  met  and  recognized 
one  another  in  higher  regions.  The  centre  of  their 
fellowship  is  the  suffering  and  glorified  Jesus,  and  so 
blessed  is  their  state,  that  even  their  transient  appear- 
ance causes  the  light  of  the  most  glorious  joy  to  beam 
into  the  heart  of  the  child  of  earth.  Earthly  sorrow 
is  compensated  and  forgotten;  the  Canaan  which 
Moses  might  not  tread  in  his  hfe,  he  sees  unclosed  to 
him  centuries  after  his  death.  Thus  do  they  appear 
before  us  as  types  of  that  which  the  pious  departed  are 
even  now,  in  their  condition  of  separation  from  the 
body,  and  as  prophets  of  that  which  the  redeemed  of 
the  Lord  shall  be  in  yet  higher  measure  at  His 
coming. 

8.  The  inseparable  connection  of  suffering  and 
glory,  as  well  for  the  Lord  as  for  His  discii)les,  is 
liere  in  the  most  striking  manner  placed  before  our 
eyes.  Tabor  is  the  consecration  for  Calvary,  but 
at  the  same  time  gives  us  a  foretaste  of  the  Mount 
of  Olives.  At  the  same  time  the  carnal  longing  for 
the  joy  of  Ascension  without  the  smart  of  Good  Fri- 
day, is  here  for  all  time  condemned.  The  hours  of 
Tabor  in  the  Christian  life  are  still  as  ever  hke  those 


of  Peter  and  his  companions.  "Even  with  the 
purest  feeling  of  the  joy  of  faith  there  mingles  here 
on  earth  much  that  is  sensual  and  self-seeking ;  such 
exaltations  of  the  spirit  wrought  by  God  Himself,  are 
not  bestowed  on  us  in  order  for  us  to  revel  here  in 
the  intoxication  of  unspeakable  emotions ;  there  fol- 
lows upon  them  the  cloud,  which  withdraws  from  us 
all  sensible  sweetness  of  the  enjoyment  given  us,  and 
in  our  poverty  and  sinfulness  causes  us  to  feel  the 
terrors  of  God,  that  we  may  ever  learn  to  serve  Him 
the  more  in  the  Spirit."     Von  Gerlach. 

9.  There  are  admirable  paintings  of  the  Trans- 
figuration, especially  by  Raphael  See  Staudex- 
MAYER,  Der  Geist  dcs  Ckristenthums,  dargestellt  in 
den  heiligen  Zeiten,  Handlungen  und  Kunst^  ii.  p. 
430-437,  and  the  chief  histories  of  art.  Com  p.  the 
Essay  on  the  History  of  the  Transfigm-ation  by  Dr. 
C.  B.  Moll  in  Piper's  Evang,  Kaleiider,  1859,  p. 
60  seq. 


HOMILETICAL  AND  PRACTICAL. 

The  mountain-heights  in  the  hfe  of  the  Saviour. 
— Prayer  the  night-rest  of  Jesus. — The  inward  glory 
of  the  nature  of  our  Lord  revealed  without. — 
The  eye  of  the  fatliers  of  the  Ancient  Covenant 
directed  full  of  interest  upon  the  Mediator  of  the 
New. — The  conflict  which  is  carried  on  on  Earth,  is 
known  to  the  dwellers  of  Heaven. — Jesus  consecrated 
to  His  sufiTering  and  dying  by  a  visit  from  the  dwellers 
of  heaven.  This  consecration  was :  1.  Necessary,  on 
account  of  the  true  Humanity  of  the  Saviour ;  2.  fit- 
ting, on  account  of  the  high  momentousncss  of  the 
event ;  3.  of  great  value  for  the  disciples,  as  well 
then  as  afterwards ;  4.  continually  important  for  the 
Christian  world  of  following  centuries. — Servants  of 
God  on  earth  separated  from  one  another,  in  heaven 
united  with  one  another.  —  The  high  importance 
which  heaven  ascribes  to  the  work  of  redemption  on 
earth. — The  gleaming  heaven  in  contrast  with  the 
sleeping  earth. — The  blessed  view  of  the  unveiled 
world  of  spirits. — "  Master,  it  is  good  for  us  to  be 
here."  1.  That  we  are  here;  2.  that  we  are  here; 
3.  that  we  are  here  zcith  Tliee  and  heaven. — Tabor 
delights  endure  only  for  instants. — Even  in  commu- 
nion with  the  dwellers  of  heaven,  Peter  cannot  deny 
his  individuahty. — When  I  was  a  child,  I  spake  as 
a  child. — Alternation  of  rapture  and  fear  in  the 
consecrated  hour  of  the  Christian  life. — The  voice 
of  God  from  the  cloud  contains  even  yet  important 
significance:  1.  For  the  Saviour,  2.  for  the  disciples, 
3.  for  the  world. — God  wills  that  all  men  should  hear 
the  Son  of  His  love.  1.  This  the  Father  requires; 
2.  this  the  Son  deserves;  3.  this  the  Holy  Spirit 
teaches  us. —  The  prophets  vanish,  Jesus  remains 
alone. — Jesus  alone:  1.  So  appears  He  even  now  to 
His  own  in  the  holiest  hours  of  life ;  2.  so  will  it  also 
be  hereafter.  Even  heaven  vanishes  to  the  eye  which 
may  behold  the  Loi'd  of  heaven  face  to  face. — 
Christian  silence.— Even  to  his  fellow-disciples  the 
disciple  of  the  Saviour  cannot  relate  all  which  the 
Saviour  lias  often  let  him  taste. — [How  some  Chris- 
tian people  are  perpetually  tormented  with  a  notion 
tliat  they  must  testify  to  whatever  manifestation  of 
God  is  granted  to  themselves,  at  the  risk  of  bringing 
shallowness  and  weakness  upon  their  own  experi- 
ence!—  C.  C.  S.] — How  well  it  is  with  the  friend 
of  the  Saviour  on  Tabor:  1.  How  well  it  was  there 
for  His  first  disciples;  they  saw  there  a  mani- 
festation: a.  most  sublime   m  itself,  6.  most  mo- 


156 


THE   GOSPEL  ACCORDING  TO   LUKE. 


mentous  for  the  Master,  c.  most  pregnant  of  in- 
struction for  themselves.  2.  How  well  it  is  contin- 
ually with  the  Christian  there ;  he  finds,  a.  support 
for  his  faith,  b.  a  school  of  instruction  for  his  life, 
e.  a  living  image  of  his  liighest  hope. — The  Ught 
which  Tabor  throws :  1.  Upon  the  majesty  of  the 
person  of  Jesus;  2.  upon  the  fitness  of  His  suffering ; 

3.  upon  the  sublimity  of  His  kingdom. — Hear  ye  Him : 
1.  With  deep  homage ;  2.  with  unconditional  obedi- 
ence ;  3.  with  joyful  trust. — The  near  connection  of 
Old  and  New  Covenant. — Tabor  the  boundary :  1,  Be- 
tween the  letter  and  the  Spirit ;  2.  between  the  minis- 
tration of  condemnation,  and  the  ministration  of 
righteousness ;  3.  between  that  which  vanishes  away, 
and  that  which  abides.  2  Cor.  iii.  6-11. —  Jesus' 
Transfiguration,  considered  in  connection  with  His 
Passion:  On  Tabor,  1.  The  prediction  of  His  Passion 
is  repeated ;  2.  the  necessity  of  His  Passion  is  con- 
firmed ;  3.  the  conflict  of  His  Passion  is  softened ; 

4.  the  fruit  of  His  Passion  is  prophesied. — The  ascent 
[Aufgang\  to  Tabor,  and  the  decease  \^Ausgang'\  at 
Jerusalem.  We  receive  here  light  upon:  1.  The  ex- 
alted character  of  the  Person  who  accomplishes  this 
decease;  2.  the  worth  of  the  work  which  is  ac- 
eomphshed  in  this  decease ;  8.  the  glory  of  heaven 
which  through  this  decease  is  disclosed. — Jesus  the 
centre  of  union  of  the  Church  mihtant  and  the 
Church  triumphant. — From  the  depth  into  the  height, 
from  the  height  again  towards  the  depth. 

Stakke  ; — The  prayer  of  believing  souls  brings  a 


foretaste  of  eternal  life  with  it. — Oh,  Saviour,  if  Thou 
wert  so  glorious  on  the  Mount,  what  must  Thou  now 
be  in  heaven  !  —  Christ,  Moses,  and  all  the  prophets 
speak  with  one  voice  concerning  our  redemption.  Be 
not  then  unbelieving,  but  believing.  —  Nova  Bibl. 
Tub. : — When  Jesus  shall  waken  us  to  His  glory,  we 
shall  be  as  those  that  dream. —  Quesnel  : — Whoever 
will  enjoy  rest  and  glory  before  labor  and  suffering, 
has  never  yet  become  acquainted  with  true  religion. 
— The  saying,  "It  is  good  to  be  here,"  maybe  spared 
till  we  are  in  heaven.  —  Nova  Bibl.  Tub. :  —  Our 
future  blessedness  is  yet  encompassed  with  a  cloud ; 
"  It  doth  not  yet  appear  what  we  shall  be."  1  John 
iii.  2. — My  Redeemer,  it  is  nothing  to  me  who  aban- 
dons me,  if  only  Thou  remain.     Ps.  Ixxiii.  25. 

Wallin  :  —  Desire  no  heaven  upon  earth. — 
Arndt: — Jesus'  Transfiguration  the  opening  scene 
of  His  passion.  1.  The  connection  in  which  it  stands 
with  the  Passion ;  2.  the  significance  which  it  has 
especially  for  the  Passion. —  Fuchs  :  —  The  Trans- 
figuration of  Christ :  1.  Where  did  it  happen?  2.  how 
did  it  happen  ?  3.  whereto  did  it  happen  ? — Couard  : 
— The  importance  of  this  narrative :  1.  For  our  faith, 
2.  for  our  fife,  3.  for  our  hope. — In  Krummacher's 
Elijah  the  Tishbite,  the  concluding  discourse  upon : 
Jesus  Alone. —  Schleiermacher:  —  4th  vol.  of  ser- 
mons, p.  338. — Palmer  : — "  Lord,  it  is  good  to  be 
here."  An  admirable  text  for  occasional  sermons, 
remarks  at  communions,  weddings,  at  the  grave,  &c., 
useful  also  at  dedications. 


c.  THE  EETURN  (Vss.  37-50). 
CParallels :  Matt.  xvii.  14-23 ;  Mark  ix.  14-21 ;  Matt,  sviii.  1-5.) 

37  And  it  came  to  pass,  that  on  the  next  day,  when  they  were  come  down  from  the 

38  hill  [mountain],  much  people  met  him.  And,  behold,  a  man  of  the  company  cried  out, 
saying,  Master  [Teacher],  I  beseech  thee,  look  upon  my  son ;  for  he  is  mine  only  child. 

39  And,  lo,  a  spirit  taketh  him.  and  he  suddenly  crieth  out;  and  it  teareth  him  that  he 

40  foameth  again,  and  bruising  him,  hardly  departeth  from  him.     And  I  besought  thy 

41  disciples  to  cast  him  out;  and  they  could  not.  And  Jesus  answering  said,  0  faithless 
[unbelieving]  and  perverse  generation,  how  long  shall  I  be  with  you,  and  sufft?r  you  ? 

42  Bring  thy  son  hither.  And  as  he  was  yet  a  coming,  the  devil  [demon]  threw  him 
down,  and  tare   [convulsed]  him.     And  [But]  Jesus  rebuked  the  unclean  spirit,  and 

43  healed  the  child,  and  delivered  him  again  to  his  father.  And  they  were  all  amazed 
at  the  mighty  power  [/xeyaXetoTT^rt,  majesty]  of  God.     But  while  they  wondered  every 

44  one  at  all  things  which  Jesus  [om.,  Jesus,  V.  0.^]  did,  he  said  unto  his  disciples.  Let 
these  sayings  sink  down  into  your  ears :   for  the  Son  of  man  shall  be  [or,  is  about  to 

45  be]  delivered  into  the  hands  of  men.  But  they  understood  not  this  saying,  and  it 
was  hid  from  them,  that  they  perceived  [comprehended]  it  not :  and  they  feared  to  ask 

46  him  of  that  [concerning  this]  saying.  Then  there  arose  [There  arose  also]  a  reasoning 
among  them,  [as  to]  wliich  of  them  should  be  greatest  [was  the  greatest ;  lit.,  greater]. 

47  And  Jesus,  perceiving  the  thought  [reasoning,  StaAoyicr/xov,  as  in  vs.  46]  of  their  heart, 

48  took  a  child,  and  set  him  by  him,  And  said  unto  them.  Whosoever  shall  receive  this 
child  in  my  name  receiveth  me ;  and  whosoever  shall  receive  me,  receiveth  him  that 
sent  me :  for  he  that  is  least  [lit.,  less]  among  you  all,  the  same  shall  be  [is,  V.  0.''] 

49  great.     And  John  answered  and  said.  Master,  we  saw  one  casting  out  devils  [demons] 

50  in  thy  name;  and  we  forbade  him,  because  he  followeth  not  with  us.  And  Jesus  said 
unto  him,  Forbid  him  not :  for  he  that  is  not  against  us  is  for  us. 

[1  Vs.  43.— Van  Oosterzee's  omission  of  6  'Irio-oCs  is  according  to  Tischendorf,  TregcUes,  Alford  with  Cod.  Sin.,  B.,  D., 
L.,  X.,  a.-C.  C.  S.] 

•^  Vs.  48.— /.Vc;  lo-Ttti.  For  eo-Tt  we  have  the  authority  of  B.,  C,  L.,  X.,  Ciu'sives,  [Vulgate,]  Origen,  Cyprian,  &c., 
and  the  probability  that  ta^Tai  is  a- correction  according  to  Matt,  sviii.  4.  [This  reference  to  Llatt.  xviii.  4  is  unintelli- 
gible, since  the  undisputed  text  there  is  iari.v.—C.  C.  S.] 


CHAP.  IX.  37-50. 


157 


EXEGETICAL  AND  CEITICAI* 

Harmony. — Luke  continues  his  narrative  with  an 
account  of  that  which  took  place  on  the  morning 
after  the  Transfiguration  of  the  Saviour,  and  by  this 
moreover  gives  a  proof  that  we  must  regard  this  last 
event  as  having  taken  place  in  the  night  (otherwise 
LiCHTENSTEiN,  L.  J.,  See  p.  309).  The  conversation  in 
descending  from  the  mountain  he  passes  over,  not 
from  an  anti-Judaistic  tendency  (Baur),  but  as  indif- 
ferent for  Theophilus.  With  Matthew  and  Mark  he 
relates  the  healing  of  the  demoniac  lad,  and  the  pre- 
diction of  the  Passion  following  thereupon.  After 
this  the  account  of  the  return  to  Capernaum  and  of 
the  stater  in  the  fish's  mouth  must  be  inserted, 
which  we  find  only  in  Matt.  xvii.  24- '27.  The  dispu- 
tation of  the  disciples  as  to  their  rank,  communicated 
by  Luke  (vs.  46-48),  proceeds  parallel  with  Matt, 
xviii.  1-5,  and  what  he  adds  in  relation  to  John  and 
the  exorcist,  vss.  49,  50  (comp,  Mark  ix.  38^1),  ap- 
pears actually  to  stand  in  the  correct  historical  con- 
nection, and  must  immediately  follow  Matt,  xviii.  5. 

Vs.  37.  Much  people  met  Him. — Somewhat 
more  in  detail  and  with  more  vividness  does  Mark 
portray  this  meeting  (ix.  14,  15),  in  whose  whole 
account  the  influence  of  the  autopsy  of  Peter  cannot 
be  mistaken.  But  we  find  in  comparing  the  accounts 
of  the  three  Evangelists  no  artificial  climax  therein, 
arising  fi'om  a  certain  desire  of  glorifying  the  Saviour 
(Strauss).  In  a  very  unforced  manner,  on  the  other 
hand,  they  may  be  united  by  supposing  that  a  part 
of  the  throng  had  hurried  to  the  Saviour,  while  an- 
other part  waited  for  Him.  Besides,  the  e|6,&a^/3rj- 
^■r\(Tav  of  Mark  affords  an  unequivocal  proof  of  the 
deep  impression  which  His  sudden  appearance  made. 
If  we,  however,  consider  that  the  people,  as  it 
appears,  had  not  expected  Him,  and  in  their  con- 
science were  convinced  of  an  unrighteous  temper  to- 
wards Him  and  His  disciples  at  this  instant,  then 
His  unexpected  appearance  must  have  caused  them 
a  so  much  stronger  shock  of  surprise  the  more  His 
composure  and  majesty  in  the  descent  from  the 
mountain  contrasted  with  the  restless  tumult  of  the 
people. 

Vs.  38.  Look  upon  my  son,  tin^xi^ai. — Not 
Imp.  1st  Aor.  Mid.,  but  Inf.  Act.  depending  on  hiofxat. 
It  is  therefore  not  necessary  with  Lachmann  to  give 
the  preference  to  the  reading  4iri^\(\f/ov.  The  pi-ayer 
that  the  Saviour  would  regard  and  help  the  unhappy 
demoniac  is  made  more  urgent  by  the  mention  that 
he  is  the  only  child,  a  trait  which  Luke  alone  pre- 
serves, but  which  is  not  therefore  the  less  historical. 

Vs.  39.  And,  lo,  a  spirit. — According  to  Matthew 
the  sick  child  was  at  the  same  time  a  lunatic.  The 
epileptic  attacks,  interrupted  only  by  short  intervals, 
by  which  the  youthful  suiferer  was  tortured,  Avere  ag- 
gravated periodically,  as  it  appears,  with  the  waxing 
of  the  moon.  That  lunacy  and  demoniacal  suffering 
do  not  at  all  exclude  one  another,  has  been  with 
the  best  right  remarked  by  Laxge  ad  he. — He  crieth 
out. — Not  the  boy  (Meyer,  De  Wette)  but  the  spirit, 
which  so  soon  as  he  has  possessed  himself  of  the 
boy,  suddenly  (f^ac'cii'Tjs),  by  working  upon  the  bodily 
organs  of  the  possessed,  causes  the  most  hideous 
tones  to  be  heard,  and  inflicts  upon  him  moreover  the 
further  mischief  described  in  the  sequel  of  the  verse. 
There  is  nothing  which  intimates  or  requires  a  sudden 
change  of  subjects. 

Thy  disciples. — Doubtless  the  unhappy  fothcr 
had  come  with  the  purpose  that  Jesus  should  help 


him,  and  found  himself  not  a  Uttle  disappointed  when 
he  learned  that  the  Saviour  with  His  three  mtimate 
disciples  was  absent.  But  when  he  was  told  that  the 
demons  had  often  been  subjected  to  the  disciples  also 
(Matt.  X.  8),  he  had  appealed  to  them  for  compassion, 
and  apparently  expected  that  they  should  be  able  at 
least  to  do  that  which,  as  was  said,  the  disciples  of 
the  Pharisees  accomphshed  (Matt.  xii.  27).  The  sight 
of  the  fearful  condition  of  the  boy  had,  however, 
filled  them  with  mistrust  as  to  their  own  powers ; 
perhaps  they  had  also  become  lately  weary  in 
fasting  and  prayer  (Matt.  xvii.  4) ;  at  all  events 
the  attempt  had  failed,  the  evil  spirit  had  not  yield- 
ed at  their  word,  and  the  consequence  of  this  had 
been  shame  before  the  suppliant,  displeasure  with 
themselves,  and  shame  before  the  Master.  Mistrust 
had  been  sown,  discord  awakened,  perhaps  already 
scoSing  speeches  thrown  out ;  it  was  high  time  that 
the  Saviour  should  intervene  when  it  appeared  in  so 
striking  a  manner  that  His  disciples  even  yet  were 
very  little  suited  to  work  independently  even  for  so 
short  a  time. 

Vs.  41.  O  unbelieving  and  perverse  genera- 
tion.— To  whom  the  Saviour  so  speaks  Matthew  and 
Mark  do  not  tell  us,  and  the  true  reading,  ainols,  in 
Mark,  admits  of  many  conjectures.  See  the  principal 
views  stated  in  Lakge  on  Matt.  xvii.  17.  That  we 
have  here  by  no  means  to  exclude  the  apostles  ap- 
pears even  from  Matt.  xvii.  20,  and  if  we  in  some 
measure  place  ourselves  in  the  frame  of  mind  in 
which  to-day  the  Saviour  found  Himself,  and  think 
once  again  on  the  great  contrast  which,  for  His  feel- 
ing, existed  between  the  scene  on  the  sunnnit  and 
that  at  the  foot  of  the  mountain,  we  then  understand 
how  He  could  in  this  moment  name  all  that  sur- 
rounded Him,  although  in  different  measure,  a  'y^vea 
&Tn(TTos:  a  single  word,  which,  however,  betrays  a 
world  of  melancholy.  All  the  conflict,  the  self-de- 
nial, the  tension  of  His  powers  which  it  cost  His  love 
to  tarry  continuously  in  an  environment  which  in 
everything  was  the  opposite  of  His  inner  life  and 
effort,  resounds  overwhelmingly  therein.  How  much 
harder  this  strife  had  become  to  Him,  after  that 
which  He  had  just  heard,  seen,  and  enjoyed  in  the 
same  night,  we  only  venture  in  silence  to  conjecture. 
But  we  ask  boldly  whether  this  lamentation  also  may 
not  be  considered  as  a  psychological  proof  of  the 
fact  that  the  Transfiguration  on  the  mount  was 
really  an  objective  fact. 

Bring  thy  son  hither. — As  to  the  more  par- 
ticular circumstances,  the  graphic  account  of  Mark 
is  especially  worthy  of  comparison  with  this.  The 
command  is  intended  to  contribute  towards  awaken- 
ing the  believing  expectation  of  the  father  and  mak- 
ing him  thus  receptive  for  the  hearing  of  his  prayer. 
Just  at  the  approach  to  the  Saviour  the  last  paroxysm 
supervenes  in  all  its  might.  "  Quod  atrocius  xolifo  in 
hominem  scevit  diabolus,  ubi  ad  Ch-htum  addi/ciitir, 
mirum  non  est,  quum  quo  proprior  affidgtl  Chrisli 
(jratia  et  cfficacius  arjit,  eo  hnpotentius  furit  Satan." 
Calvin. 

Vs.  43.  At  the  majesty. — Here  also,  as  often 
in  Luke,  the  glory  re(k)unding  to  God  by  the  healing 
is  the  crown  of  the  Saviour's  miracle.  Comp.  ch.  v. 
26;  vii.  16. 

Vs.  44.  Let  these  sayings  sink  down  into 
your  ears.— We  see  that  the  Saviour  is  ti)  be  mis- 
led by  no  false  appearances  ;  on  the  other  hand.  He 
will  draw  His  disciples'  attention  to  the  close  connec- 
tion between  the  "  Hosaimas  !  "  and  the  "Crucify 
Him!    Crucify  Hun!"     They  are  to  give  heed  to 


158 


THE  GOSPEL  ACCORDING  TO  LUKE. 


those  words,  that  is,  to  those  eulogies  of  the  people. 
"In  jouv  eaTs"  pri7nus  ffradzis  capie?idi.  Beugel. — 
For  the  Son  of  Man,  ydp,  not  in  the  sense  of 
"namely,"  as  if  the  words  referred  to  were  those 
that  now  followed,  but  as  Meyer  takes  it :  "  The  dis- 
ciples are  to  bear  in  memory  these  admirmg  speeches 
on  account  of  the  contrast  in  which  His  own  fate 
would  now  soon  appear  with  the  same.  They  are, 
therefore,  to  build  no  hopes  upon  them,  but  only  to 
recognize  in  them  the  mobile  vulgus." 

Vs.  45.  But  they  understood  not. — A  descrip- 
tion of  the  ignorance  and  uncertainty  of  the  disciples, 
which  gives  us  to  recognize  in  Luke  the  admirable 
psychologist.  The  word  of  the  Saviour  is  not  under- 
stood by  the  disciples :  this  chief  fact  stands  at  the 
beginning.  The  ground  of  it :  -^v  irapaKeKaX. :  there 
lies  a  KaXvixna  upon  the  eye  of  their  spirit,  in  conse- 
quence of  which  they  caimot  comprehend  the  meaning 
of  the  Lord,  and  because  this  perceptio  is  lacking, 
neither  can  there  be  any  cognitio.  The  only  one  who 
could  have  cleared  up  the  obscurity  for  them  would 
have  been  the  Master  Himself,  but  Him  they  do  not 
venture  to  interrogate  personally,  and  remain  therefore 
in  the  dark.  The  natural  consequence  of  these  ob- 
scure anticipations,  which  do  not  come  to  clearness 
in  their  minds,  can  only  be  sadness,  which  Matthew 
(xvii.  23)  gives  as  their  prevailing  mood  after  the  pre- 
diction of  the  Passion  has  been  renewed. 

Vs.  46.  A  reasoning  .  .  .  which  of  them  was 
the  greatest. — That  just  in  this  period  of  time 
such  a  strife  could  arise,  shows  most  plainly  how 
Uttle  the  Saviour's  repeated  prediction  of  His  suffer- 
ing had  yet  taken  root  in  the  mind  of  His  disciples. 
In  their  thoughts  they  had  already  distributed 
Crowns,  while  the  Master  had  the  Cross  in  His  eye. 
Occasion  for  such  a  strife  they  had  been  able  to  find 
a  sufficiency  of  in  the  days  last  preceding,  even  if  the 
germ  of  rivalry  had  not  been  already  existent  in  their 
hearts.  The  declaration  to  Simon  that  he  should  be 
the  rock  of  the  church  ;  the  singling  out  of  the  three 
intimate  disciples  in  the  night  of  the  Transfiguration, 
in  whose  demeanor  it  was  easy  to  see  that  they  had 
something  great  to  keep  silence  concerning ;  the  mi- 
raculous payment  which  the  Saviour  had  but  just  be- 
fore discharged  for  Himself  and  Simon  (Matt.  xvii. 
24-27) ;  finally,  tlie  awakened  enthusiasm  of  the  peo- 
ple subsequently  to  the  heahng  of  the  lunatic  boy, 
all  these  might  easily  cooperate  to  quicken  their 
rivalry  and  earthly-mindedness.  According  to  Luke 
the  Saviour  saw  the  thoughts  of  their  hearts.  Ac- 
cording to  the  more  exact  and  vivid  account  of 
Mark  (ix.  33,  34),  He  Himself  first  asks  after  the 
cause  of  their  dispute,  which  they  scarcely  venture 
to  name  to  Him. 

Vs.  47.  Took  a  child — Just  as  in  the  Gospel 
of  John  (ch.  xiii,  1-11),  so  does  the  Saviour  in  the 
Synoptics  also  give  force  to  His  instruction  by  a  sym- 
bohc  act.  The  tradition  of  the  Greek  church  that 
the  here-mentioned  child  was  no  other  than  the  after- 
wards so  reuowned  Ignatius  (Christophoros  ;  sceEusE- 
Bius,  H.  E.  iii.  30. ;  Niceph.  ii.  3)  rests  probably  on 
his  own  declaration  in  his  Epki.  ad  Sm>/)-n.  ch.  iii. : 
eyw  yaf)  koI  i.iera  ttji/  avaffTaaiu  eV  ffapKl  avrhy  olSa. 
Even  assuming  that  the  Epistle  is  genuine  and  that 
oiSa  is  to  be  understood  of  a  meeting  in  the  body,  yet 
that  which  this  father  here  states  of  the  time  after 
Jesus'  resurrection  does  not  of  itself  give  any  ground 
for  the  assumption  that  he  had  even  earlier  come  into 
personal  intercourse  with  the  Saviour. 

Vs.  48.  Whosoever  shall  receive  this  child. 
— No  reminiscence  from  Matt.  x.  40,  the  reception  of 


which  in  this  passage  takes  from  the  Saviour's  whole 
discourse  in  Luke  all  continuity  (De  Wette),  but  one 
of  the  utterances  which  the  Saviour  might  fittingly 
repeat  more  than  once.  By  the  fact  that  Jesus 
shows  how  high  He  places  the  child,  He  commends 
to  them  the  childhke  mind ;  and  in  what  this  con- 
sists, appears  from  Matt,  xviii.  4.  The  point  of  com- 
parison therefore  is  formed,  not  by  the  receptivity, 
the  striving  after  perfection,  the  absence  of  preten- 
sion in  the  child  (De  Wette),  but  most  decidedly  by 
its  humility,  which  was  so  entirely  lacking  in  them. 
By  this  humility,  the  child's  understanding  was  yet  free 
from  vain  imagination,  the  child's  heart  from  rivalry, 
the  child's  will  from  stubbornness.  That  the  Saviour, 
however,  does  not  by  this  teach  any  perfect  moral 
purity  of  children,  or  deny  their  share  of  the  general 
corruption  brought  by  sin,  is  very  justly  remarked 
by  Olshausen,  ad  loc. 

In  My  name,  inl  t<S  ovo/jiarl  fiov,  that  is,  be- 
cause he  confesses  My  name.  It  is  here  self-evident 
that  the  expression :  "  Whosoever  receives  one  such 
cliild,  receives  Me,"  is  applicable  not  to  the  child  in 
itself,  but  to  the  child  as  a  type  of  childlike  minds. 
Such  an  one  is  not  only  the  true  subject,  but  even  the 
legitimate  representative  of  the  humble  Christ,  even 
as  He  is  the  image  of  the  Father,  who  is  greatest 
when  He  humbles  Himself  the  lowest.  Erasmus: 
Quisquis  igitur  demiserit  semet  ipsum,  hie  est  ille  maxi- 
nius  in  regno  codorum.  Subjective  lowliness  is  here 
designated  as  the  way  to  objective  greatness. 

Vs.  49.  And  John  answered  and  said. — 
Comp.  Mark  ix.  38-40.  It  gives  us  a  favorable  view 
of  the  spirit  and  temper  of  the  apostoUcal  circle  in 
this  moment,  that  the  word  of  the  Lord  commending 
humility,  instead  of  wounding  their  self-love,  awakeits 
their  conscience.  John  at  least  calls  to  mind  a  pre- 
vious case,  in  which  he  feels  that  he  dealt  against  the 
principle  here  uttered  by  the  Lord,  inasmuch  as  he 
had  not  received  one  of  the  little  ones  who  had  con- 
fessed His  name.  Although  he  already  conjectures 
that  the  Master  caimot  approve  of  this  behavior,  he 
modestly  discloses  it  to  Him. 

We  saw  one. — Even  as  in  Acts  xix.  13,  here 
also  had  the  name  "  Jesus  "  served  as  a  weapon  in 
the  hand  of  one  of  the  exorcists.  An  admirable 
proof  of  the  authority  which  even  a  stranger  attrib- 
uted to  the  name  of  the  Saviour.  The  man  had  actu- 
ally more  than  once  succeeded  in  its  use,  but  the  dis- 
ciples out  of  ill-concealed  rivalry  and  ambition  had 
forbidden  it  him,  inasmuch  as  the  command :  "  Cast 
out  devils,"  had  been  by  the  Master  exclusively  given 
to  them.  Perhaps  this  prohibition  had  been  given 
to  the  exorcist  only  lately,  when  the  nine  disciples 
had  failed  in  the  healing  of  the  lunatic  boy,  and  weie 
therefore  still  less  able  to  bear  that  another  should 
succeed  in  this  respect  better  than  they.  Undoubt- 
edly the  Saviour  would  have  reprehended  this  arbi- 
trary conduct  of  His  disciples  more  sharply  if  they 
had  not  thus  voluntarily  and  humbly  acknowledged 
to  Him  their  perverse  behavior. 

Vs.  50.  He  that  is  not  against  us. — It  is  not 
to  be  denied  that  many  manuscripts  here  read  vjxwv 
for  T)aSjv,  see  Lachmann,  ad  loc.  According  to  Stier 
this  passage  belongs  to  those  where  the  correction 
of  the  Lutheran  translation  appears  urgently  import- 
ant ;  since  the  "  us "  here  in  the  mouth  of  the  Sa- 
viour destro)-s  almost  the  whole  sense  of  His  lan- 
guage. Olshausen,  De  Wette,  and  others  also  re;.d 
vfiicv.  Two  reasons  however  exist,  which  move  us  to 
give  the  preference  to  the  Jiecepta.  In  the  first  place, 
the  reading  rifid'v  is  the  most  diSicult,  and  it  is  easier 


CHAP.  IX.  3T-50. 


159 


to  explain  how  fiixcov  could  be  changed  into  vfxwv,  than 
the  reverse.  Besides,  the  preceding  ydp  appears  to 
favor  the  common  reading,  since  they  had  just  been 
spealfing  of  casting  out  devils  in  the  name  of  the 
Saviour.  But,  however  this  may  be,  the  difference 
of  the  sense,  even  with  the  reading  changed,  is  far 
less  than,  superficially  considered,  it  might  appear ; 
for,  even  if  the  Lord  said,  "  He  that  is  not  against 
you  is,"  etc.,  yet  He  still  means  the  cause  of  the  dis- 
ciples only  so  far  as  this  might  be  at  the  same  time 
called  His  own  cause,  and  therefore  indirectly  He  in- 
cludes Himself  also.  The  fuller  form  of  the  answer 
is  found  in  Mark ;  see  the  remarks  there.  Suffice  it, 
the  Saviour  considers  the  doing  of  miracles  in  His 
name  as  an  unconscious  homage  to  His  person  ;  this 
homage  as  a  proof  of  well-wishing,  and  this  well-wish- 
ing as  a  pledge  that  He,  in  the  first  instance  at  least 
(raxv),  had  no  assault  to  fear  on  this  side,  as,  for 
example,  the  charge  of  a  covenant  with  Beelzebub. 
It  appears  here,  at  the  same  time,  how  painfully  this 
blasphemy,  to  which  He  had  lately  been  exposed, 
affected  Him. 


DOCTRINAIi  AjSTD  ETHICAIi. 

1.  The  going  down  from  the  mount  of  Transfigu- 
ration, where  He  had  been  consecrated  for  His  Pas- 
sion, may,  in  the  wider  sense  of  the  word,  be  called 
for  the  Saviour  already  a  treading  of  the  way  of  the 
Passion.  The  might  of  hell  grins  with  hidden  rage 
upon  the  future  Conqueror  of  the  realm  of  darkness, 
over  whom  heaven  had  just  unclosed.  The  bitter- 
ness of  the  Pharisees  had  during  this  absence  not 
diminished  but  increased,  and  the  discomfiture  which 
His  disciples  suffered  is  only  the  presage  of  greater 
ignominy  which  awaits  them  when  the  hour  of  dark- 
ness shall  have  come  in  with  power.  In  the  midst  of 
all  discords  of  sin  and  imbelief  which  become  loud  at 
the  foot  of  the  mountain,  the  word  of  the  Saviour  is 
so  much  the  more  affecting :  "  How  long,"  etc.  It 
is  the  expression  of  homesickness,  and  of  the  sorrow 
with  which  the  Son  longs  after  His  Father's  house, 
which,  on  the  summit  of  the  mountain,  had  disclosed 
itself  to  His  view.  Comp.  Luke  xii.  50.  How  many 
secret  complaints  to  the  Father  does  this  one  utter- 
ance of  audible  complaint  presuppose. 

2.  The  childlike  mind  which  the  Saviour  demands 
from  His  disciples  is  so  far  from  standing  in  contrast 
with  the  docti-ine  of  a  general  corruption  through  sin, 
that  on  the  other  hand  there  is  required  for  the  at- 
taining of  this  mind  an  entire  transformation  of  the 
inner  man.  In  truth,  Matt,  xviii.  3  says  nothing  else 
than  John  iii.  3.  And  here  also  the  agreement  of  the 
Synoptical  with  the  Johannean  Christ  comes  strikingly 
into  view. 

3.  The  answer  of  the  Saviour  to  John  in  reply  to 
his  inquiry  respecting  the  exorcist,  is  an  admira- 
ble proof  of  the  holy  mildness  of  our  Lord.  It 
breathes  a  similar  spirit  to  the  expression  of  Moses, 
respecting  the  prophesying  of  Eldad  and  Medad, 
Num.  xi.  26-29,  and  that  of  Paul  respectmg  those 
who  preach  Christ  through  envy  and  strife,  Philipp. 
i.  18,  and  gives  at  the  same  time  a  standard,  accord- 
ing to  which  in  every  case  the  philanthropic  and 
Christian  activity  even  of  tliosc  must  be  judged 
respecting  whose  personal  life  of  faith  we  may  be 
uncertain.  It  is  true  the  Saviour  had  declared,  in  the 
Sermon  on  the  Mount,  that  it  is  possible  to  cast  out 
devils  in  His  name  and  yet  be  damned  (Matt.  vii.  22, 
23),  but  even  if  this  should  hereafter  come  to  liglit 


on  that  day  before  His  judgment-seat,  still  it  was 
something  which  His  disciples  could  not  as  yet  de- 
cide. They  were  continually  to  hope  the  best,  and 
the  more  so  as  he  who  with  hostile  intentions,  and 
without  any  faith  at  heart  should  attempt  exor- 
cism in  His  name  would  certainly  not  succeed  in  it. 
The  favorable  result  of  such  an  endeavor  was  a  proof 
that,  for  the  moment,  they  had  to  do  with  no  enemy 
of  the  cause  of  the  Saviour.  The  rule  given  here 
by  Jesus  is  not  in  the  least  in  conflict  with  His  say- 
ing given  Matt.  xii.  30.  The  rule  :  "  He  that  is  not 
for  Me  is  against  Me,"  is  applicable  in  judging  of  our 
own  temper ;  the  other:  "  He  that  is  not  against  Me," 
etc.,  must  guide  us  in  our  judgment  respecting  others. 
The  first  saying  gives  us  to  understand  that  entire 
neutrality  in  the  Saviour's  cause  is  impossible,  the 
other  warns  us  against  bigoted  exclusiveness.  Read 
the  two  admirable  discourses  of  A.  Vinet  upon  these 
two  apparently  contradictory  sayings  under  the  title : 
La  tolerance  et  V intolerance  de  VEvangile,  found  in 
his  Biscours  sur  quelques  svjets  relig.,  p.  268-314, 
and  the  essay  of  Ullmann  in  the  Deutschen  Zeit- 
schrift,  by  H.  F.  A.  Schneider,  1851,  p.  21  seq. 


HOMILETICAL  AI^D  PRACTICAX. 

The  passage  from  the  summit  to  the  foot  of  the 
mountain. — In  order  to  be  glorified  with  Christ,  we 
must  first  suffer  with  Him. — Jesus  the  best  refuge 
for  the  suffering  parental  heart. — The  best  disciples 
cannot  replace  the  Master  Himself. — Conflict  without 
triumph  against  the  kingdom  of  darkness,  1.  Possi- 
ble ;  2.  exphcable ;  3.  rumous. — The  name  of  the 
Saviour  blasphemed  on  account  of  His  people's 
weakness  of  faith. — Every  failure  of  the  disciple  of 
the  Lord  is  the  Master's  shame. — The  happiness  of 
childhood  and  youth  destroyed  by  the  might  of  the 
devil. — The  strife  between  faith  and  unbelief  in  the 
suflering  father's  heart,  comp.  Mark  ix.  24.  1. 
Jesus  knows ;  2.  reUeves ;  3.  ends  this  strife. — 
Over  against  the  Saviour,  the  whole  world  stands  as 
a  perverse  and  unbeheving  generation. — "  Bring  thy 
son  hither,"  the  best  counsel  to  suffering  parents. — 
A  last,  vehement  conflict  often  immediately  precedes 
triumph. — Jesus  the  Conqueror  of  the  might  of  hell. 
— The  glory  rendered  to  the  Father  the  best  thanks 
for  the  Son. — No  outward  praise  can  deceive  the  ear 
of  the  Saviour. — When  the  world  testifies  honor,  the 
Christian  has,  above  all,  to  consider  how  quickly  its 
opinion  changes. — Misunderstanding  of  the  plainest 
words  of  the  Saviour;  1.  How  it  reveals  itself;  2. 
from  what  it  arises  ;  3.  whereby  it  is  best  avoided. — 
The  dispute  as  to  rank  among  the  disciples  of  the 
Saviour :  1.  An  old  ;  2.  a  dangerous ;  3.  a  curable 
evil.— Without  genuine  childUkeness,  no  citizenship 
in  the  kingdom  of  God.  1.  In  what  this  childlike- 
ness  consists :  in  humility,  by  which  a.  the  child's  • 
understanding   is  yet  free   from  vain   imagination; 

b.  the  child's  heart  is  yet  free  from  ignoble  jealousy ; 

c.  the  child's  will  is  yet  free  from  inflexible  stubborn- 
ness ;  d.  the  child's  life  is  yet  free  from  the  domin- 
ion of  unrighteousness.  2.  Why  one,  without  this 
disposition,  can  be  no  genuine  disciple  of  the  Saviour. 
Without  this  disposition,  it  is  hnpossible,  a.  to  recog- 
nize the  King  of  the  kingdom  of  (iod  ;  b.  to  fulfil  tlie 
fundamentallaw  of  the  kingdom  of  God  ;  c.  to  cujoy 
the  blessedness  of  the  kingdom  of  God.— The  world 
makes  its  servants  great,  the  Saviour  makes  His  dis- 
ciples little.— The  high  value  which  the  Saviour 
ascribes  to  the  receiving  of  one  of  His  own. — Tol- 


160 


THE   GOSPEL  ACCORDING  TO   LFKE. 


erance  and  intolerance  in  the  true  disciple  of  the  Sa- 
viour.— NaiTow-minded  exclusiveness,  1.  Not  strange 
even  in  distinguished  disciples  ;  2.  in  direct  conflict 
with  the  word  and  the  example  of  the  Master. — The 
allies  whom  the  cause  of  the  Saviour  finds  even  out- 
side of  His  immediate  circle  of  disciples. — Christian 
labor  on  independent  account :  1.  How  often  even 
now  it  is  met  with  ;  2.  how  it  is  to  be  rightly  judged. 
— How  the  church,  collectively,  may  rightly  judge 
the  free  activity  of  Christian  individuals. 

Starke  : — Langii  Op. : — Oh,  how  many  parents 
experience  the  extremest  grief  of  heart  on  account 
of  their  children  ;  but  how  few  there  appear  to  be  of 
them,  who  permit  themselves  thereby  to  be  drawn 
unto  Christ. — Brentius  : — The  devil  is  a  fierce  ene- 
my of  man,  if  he  gets  any  leave  of  God. — Cramer  : 
— Christ  is  far  mightier  than  all  the  saints ;  there- 
fore in  distress  flee  not  to  these,  but  to  Christ  Him- 
self.— When  man's  help  disappears,  God's  help  ap- 
pears. —  Brentius  : —  The  wise  and  long-suflering 
Saviour  knows  still  how  to  bring  in  again  and  to 
make  good  that  which  His  servants  have  neglected 
and  delayed  ;  0  excellent  consolation ! — Christ  and 
Belial  agree  not  together,  2  Cor.  vi.  15. — Osiander  : — 
When  it  is  well  with  us,  let  us  think  that  it  might  also 
be  ill  with  us,  that  we  faU  not  into  carnal  security. — 
Hedinger  : — The  flesh  does  not  Uke  to  hear  of  suffer- 
ing, and  will  not  understand  it. — If  there  is  even  yet 
so  much  ignorance  in  spiritual  matters  in  the  regen- 
erate, how  must  it  be  with  the  unregenerate  ? — Jesus 
is  thinking  of  suffering,  the  disciples  of  worldly  dig- 


nity ;  how  wide  apart  is  the  mind  of  the  Lord  Jesua 
and  of  man  ! — Nova  Bibl.  Tub. : — How  needful  to 
watch  over  one's  heart,  since,  even  in  enlightened . 
souls,  such  haughty  thoughts  arise.^ — In  children  there 
is  often  more  good  to  be  found  than  any  look  for  in 
them. — True  humility  of  heart  an  infalHble  sign  of 
grace. — Quesnel  : — God  is  in  Christ,  and  Christ  in 
His  members. — True  elevation  is  in  humility. — He- 
dinger : — Let  Christ  only  be  preached  in  any  way, 
Phil.  i.  18. — BUnd  zeal  for  religion  is  the  greatest 
error  in  rehgion,  Rom.  x.  2. — True  love  approves 
the  good,  let  it  be  done  where  and  by  whom  it  will, 
1  Thess.  V.  21. — Cramer  : — When  servants  and  chil- 
dren of  God  agree  in  the  main  matter,  it  is  no  harm 
though  they  be  somewhat  different  in  words  or  cere- 
monies. 

Lisco  : — Defective  faith. — The  might  of  sin  over 
man:  1.  How  it  reveals  itself;  2.  how  it  is  over- 
come by  Jesus. — Heubner  : — John  (vs.  49),  an  exam- 
ple of  well-meant  but  unwise  zeal  and  sectarianism. 
— The  spirit  of  Christ  is  not  bound. — There  is  a  dis- 
pleasure at  good  when  found  in  others,  to  which 
even  the  good  are  tempted. — The  boundary  between 
true  liberality  and  indifierence. — Palmer  : — 1.  What 
do  our  children  bring  us  ?  2.  What  have  we  pre- 
pared for  them  ? — Marezoll  : — The  noble  simpUcity 
of  the  Lord:  1.  Where  and  how  it  displays  itself; 
2.  what  profit  it  brings. — Beck  : — Zeal  for  the  honor 
of  the  Saviour  may  be,  1.  WeU-meant,  and  yet,  2. 
un-Christian. — Aendt  :  —  The  true  dignity  of  the 
Christian. 


THIRD    SECTION. 

THE  JOURNEY   TOWARDS  DEATH. 

Chaps.  IX.  51— XIX.  27. 


A.  The  Divine  Harmony  in  the  Son  of  3fan  and  the  Four  Temperaments  of  the  Children  of  Men. 

Cn.  LX.  51-62. 

(Parallel  to  Vss.  57-60.    Matt.  viii.  19-22.) 

51  And  it  came  to  pass,  when  the  time  was  come  [when  the  days  were  fulfilHng]  that 

52  he  should  be  received  up,  he  steadfastly  set  his  face  to  go  to  Jerusalem,  And  sent  mes- 
sengers before  his  face :  and  they  went,  and  entered  into  a  village  of  the  Samaritans, 

53  to  make  ready  for  him.     And  they  did  not  receive  him,  because  his  face  was  as  though 

54  he  would  go  to  Jerusalem.     And  [But]  when  his  disciples  James  and  John  saw  this, 
they  said,  Lord,  wilt  thou  that  we  command  fire  to  come  down  from  heaven,  and  con- 

55  sume  them,  even  as  Elias  [Elijah]  did?     But  he  turned,  and  rebuked  them,  and  said, 
Ye  know  not  what  manner  of  spirit  ye  are  of  [Know  ye  not  of  what  spirit  ye  are  chil- 

56  drenf     V.  0.'].     For  the  Son  of  man  is  not  come  to  destroy  men's  lives,  but  to  save 

57  them  [om.  this  sentence].     And  they  went  to  another  village.     And  it  came  to  pass, 
that,  as  they  went  in  the  way,  a  certain  man  said  unto  him,  Lord,  I  will  follow  thee 

58  whithersoever  thou  goest.     And  Jesus  said  unto  him,  [The]  Foxes  have  holes,  and  [the] 
birds  of  the  air  /mve  nests  [habitations,  KaTao-KTjvwo-cts]  ;  but  the  Son  of  man  hath  not 

59  where  to  lay  Ids  head.     And  he  said  unto  another,  Follow  me.     But  he  said,  Lord, 

60  suffer  me  first  to  go  and  bury  my  father.     Jesus  said  unto  him,  Let  the  dead  bury  their 

61  dead:  but  go  thou  and  preach  the  kingdom  of  God.     And  another  also  said.  Lord,  I 
will  follow  thee ;  but  let  me  first  go  bid  them  farewell,  which  are  at  home  at  my  liouse. 


CHAP.  IX.  51-62. 


161 


62  And  Jesus  said  unto  liim  [om.,  unto  him,  V.  0.^],  No  man,  having  put  his  hand  to  the 
plough,  and  looking  back,  is  fit  for  the  kingdom  of  God. 

to  this, 
original, 

worthy  Oi  li^jcunuu,  n  n,  were  cipiicauie  now  mey  came  mto  tne  text.  ±low  easily,  on  the  other  hand,  out  of  reeard 
Elijah,  could  an  intentional  omission  take  place !  Moreover,  the  brief,  sunple,  and  pregnant  word  of  rebuke  is  so  unliko'a 
copyist's  mterpolalion,  and  as  worthy  of  Jesus  Himself,  as  it  is,  on  the  other  hand,  hard  to  conceive  that  Luke  on  an 
occasion  so  unique,  limited  himself  to  the  bare  iireTinriaev  aurots."  Meyer.  "It  is  in  itself  something  very  improlialile 
that  the  original  narrative  should  have  been  expressed  with  such  boldness  as  according  to  this  text :  '  lie  turned  and 
rebuked  them,'  without  the  communication  of  the  Redeemer's  own  expressions,  and,  on  the  other  hand,  it  is  not  less  im- 
probable, that  if  the  text  had  originally  read  barely  [as  proposed],  it  should  have  been  already  in  the  ancient  church  sup- 
plemented as  it  now  appears  in  the  Received  Text.  For  it  is  already  so  found  in  the  Vulgate,  four  manuscripts  of  the 
Itala,  and  m  most  of  the  other  ancient  versions,  as  well  as  in  Marcion,  Clemens  Alexandrinus,  Cyprian,  Augustine,  Am- 
brosius,  and  others.  The  early  omission  of  the  words  was  perhaps  originally  occasioned  by  an  accidental  error  in  copviu"', 
the  eye  of  the  copyist  being  misled  from  Koi  eiTTev  to  /cal  en-op.,  as  Meyer  supposes,  and  then  this  shorter  text  being  retained 


is  not  much  contested.    It  appears  to  be  "  the  interpolation  of  a  sentence  customaiy  "  with  our  Lord,  fi-om  Matt  sviii' 
11,  or  Luke  xix.  10. — C.  C.  S.] 

[2  Vs.  62.— Cm.,  Trpbs  ainov.    The  variations  show  this  to  be  an  interpolated  supplement  to  the  verb  :  some  insert  it 
before,  some  after  o  Irjcr.,  some  giving  ainw.    Alford.    Cod.  Sin.  has  it.— C.  C.  S.] 

(Ritzschl).  It  appears,  on  the  other  hand,  that  here 
one  of  the  hxst  journeys  is  designated  which  the 
Saviour,  on  the  approach  of  the  end  of  His  life,  had 
entered  upon  with  His  view  directed  to  His  exalta- 
tion, and  at  the  same  time  that  in  this  whole  narra- 
tive of  journeying,  eh.  ix.  51  to  ch.  xviii.  14,  different 
details  do  not  appear  in  their  strict  historical  se- 
quence. This  was  fully  permitted  to  the  Evangelist, 
since  on  his  pragmatical  position  the  whole  public 
life  of  the  Lord  might  properly  be  called  a  jour- 
ney to  death,  as  Bengel  striliingly  explains  it :  "  In- 
atabat  adhuc  passio,  crux,  mors,  sepulcrmn,  sed  per 
hcec  omnia  ad  metam  prospexit  Jesvs,  eujus  sensum 
imitatur  stilus  JSvancfelislce."  Moreover,  it  clearly 
appears  that  this  whole  account  of  this  journey 
in  Luke  is  drawn  from  one  or  several  distinct  writ- 
ten sources  {Siriyijaeis) ;  yet  respecting  their  nature 
and  origin  it  is  impossible  to  determine  anything 
certain,  and  for  the  credibility  of  this  part  also  we 
must  be  contented  with  the  declaration  which  Luke 
has  made  respecting  his  whole  Gospel  in  the  intro- 
duction, ch.  i.  1— t. 

He  steadfastly  set  His  face,  eVTTJpile  rb 
■n-pon-wTTov. — We  caunot  agree  with  the  opinion  (Von 
Baur)  that  nothing  is  here  meant  to  be  intimated 
than  that  Jesus,  iu  all  of  the  journeys  which  He  was 
now  making,  never  lost  the  final  goal  out  of  His 
mind,  but  made  them  with  the  continual,  unshaken 
consciousness  that  they,  wherever  they  led,  were 
properly  a  ■nopeveaOat  (U  'lepova.  True,  there  lies 
in  the  word  iaTvpi^f  the  conception  of  a  steadfast, 
undaunted  beholding  of  the  final  goal  of  the  journey, 
but  that  nevertheless  an  immediate  commencement 
and  continuance  of  the  journey  itself  was  connected 
therewith  is  sufficiently  apparent  from  vs.  5o-5(i. 

Vs.  53.  And  they  did  not  receive  Him. — 
It  is  true  that  the  caravans  for  Jerusalem  often  jour- 
neyed this  way  {sec  Josephus,  Ajif.  Jud.  xx.  G.  1; 
and  LiGHTFooT,  on  John  iv.  4),  but  for  all  that, 
hospitality  might  very  well  have  been  refused  to  a 
company  travelling  separately,  and,  above  all,  to  the 
Saviour ;  if  the  report  of  the  increasing  hatred  against 
Him  had  already  made  its  way  even  to  Samaria,  and 
obtained  there  some  inlluencc.  [The  fiict  that  tlie 
company  were  Jews  is  (mite  sufficient  to  account  for 
the  refusal,  without  the  wholly  superfluous  and  uu- 
groimded  supposition  that  they  were  influenced  by 
any  condition  of  parties  among  the  Jews.  If  Jewish 
hatred  against  tlie  Saviour  had  had  any  influence 
among  the  Samaritans,  it  would  have  been  in  His 
favor. — C.  C.  S.]     Respecting   the   hatred  between 


EXEGETICAL  AND  CRITICAL. 

Chronological. — We  believe  that  the  here-men- 
tioned journey  must  be  coordinated  with  John  vii. 
1  (Friedlieb,  Krafft,  Hug,  Liicke,  Wieseler,  a.  o.). 
The  grammatical  expression  of  Luke  ix.  51  admits 
of  this,  and  the  remark,  John  vii.  10,  that  the  Saviour 
went  up  secretly,  agrees  admirably  with  Luke's  ac- 
count that  He  travelled  through  Samaria.  The 
arrangement  of  the  events  in  Stier,  who  places  John 
vii.  1  immediately  after  Matt.  xvi.  12,  and  makes  the 
Saviour  remain  three  whole  months  at  Jerusalem, 
appears  to  us  supported  by  no  sufficient  reasons,  and 
to  offer  internal  difficulties.  We  consider  it,  on  the 
other  hand,  entirely  probable  that  the  Saviour,  be- 
tween the  feast  of  Tabernacles,  John  vii.,  and  the 
feast  of  the  Dedication,  John  x.,  spent  yet  some  time 
in  GaHlee. 

Vs.  51.  When  the  days  ■were  fulfilling  that 
He  should  be  received  up. — With  these  words 
Luke  begins  a  new  particular  narrative  of  travel,  and 
for  Harmonistics  the  question  is  naturally  of  great 
importance  what  we  are  to  understand  by  the  ex- 
pression 71  fi.  T7JT  ava\.  We  should  be  refieved  of 
great  difficulties  if  we  found  ourselves  allowed  to 
understand  by  it  the  coming  to  an  end  of  the  days 
in  which  the  Saviour  found  a  favorable  reception  in 
Galilee  (Wieseler,  Lange),  but  even  if  the  grammati- 
cal possibility  of  this  interpretation  was  sufficiently 
proved,  yet  the  whole  way  of  conceivmg  the  first 
period  of  the  pubUc  life  of  the  Saviour,  as  a  time 
of  favorable  reception  in  contrast  with  the  conflict 
afterwards  arising,  appears  to  be  hardly  in  the 
spirit  of  Luke.  The  translation  of  avixnAnpuv- 
adai  in  the  sense  of:  "To  come  to  an  end,"  is  at 
least  not  favored  by  Acts  ii.  1,  and  moreover  the 
whole  Pauline  usage  of  our  Evangelist  is  decidedly 
in  favor  of  interpreting  the  afdATjipis  in  the  eccle- 
siastical sense  of  Assumtio.  Comp.  Acts  i.  2  ;  xi. 
22  ;  1  Tim.  iii.  16.  We  believe,  therefore,  that  this  is 
here  indicated  as  the  final  term  of  the  earthly  mani- 
festation of  the  Saviour,  to  wliich  even  His  death  was 
only  a  natural  transition.  But  we  are  not  obfiged, 
therefore,  as  yet  to  assume  that  here  the  journey 
to  the  last  Passover  is  meant ;  on  the  other  hand, 
the  opposite  seems  to  be  deducible  from  xiii.  22 ; 
xvii.  11.  Quite  as  little  can  we  assume  that  here 
two  journeys  to  feasts  have  been  confounded  (Schlei- 
ermacher),  and  least  of  all  that  it  is  not  even  an 
account  of  any  particular  journey  which  begins  here 

11 


162 


THE   GOSPEL  ACCORDING  TO   LUKE. 


Samaritans  and  Jews,  comp.  Lange,  on  the  Gospel 
of  John. 

Vs.  54.  James  and  John. — There  is  just  as 
little  ground  for  assuming  (Euth.  Zigab.)  as  for  deny- 
ing (Meyer)  that  the  sons  of  Zebedee  themselves 
were  the  messengers.  The  exasperation  that  filled 
them  is  as  easily  comprehensible  as  the  entreaty  for 
vengeance  which  they  uttered.  1.  They  had  seen 
the  Lord  upon  Tabor,  where  Moses  and  Elijah  did 
Him  homage :  shortly  after,  a  conversation  of  high 
moment  had  directed  their  attention  to  Elijah  and  his 
relation  to  the  kingdom  of  God.  Is  it  a  wonder  that 
an  image  from  the  history  of  this  prophet  came  up 
before  their  souls,  and  a  spark  of  his  fiery  zeal  set 
their  hearts  into  a  flaming  glow  ?  Comp.  2  Kings 
xix.  12.  That  the  name  Boanerges  was  given  them 
for  a  humiliating  reminder  of  what  here  took  place, 
is,  as  already  remarked,  without  any  ground. 

As  £llijah  did,  ojs  kqlI  'H.  iiroiricnv. — LTpon  the 
authority  of  B.,  L.,  and  some  cursives  and  variations, 
these  words  have  been  often  suspected  (Mill,  Gries- 
bach),  and  finally  omitted  by  Tischendorf.  We  be- 
lieve, however,  that  their  early  omission  must  be  ex- 
plained on  the  ground  that  "  in  the  answer  of  Jesus 
an  indirect  censure  of  this  example  was  discovered  " 
(De  Wette).  On  the  other  hand,  it  is  probable  that 
the  words  proceeded  from  the  disciples  themselves, 
since  such  an  apparently  unreasonable  inquiry  could 
be  best  justified  by  an  express  appeal  to  the  man 
who  had  also  perlbrmed  such  a  miracle  of  punish- 
ment. 

Vs.  55.  Know  ye  not  of  what  Spirit  ye  are  ? 
— The  Saviour  does  not  disapprove  this  Elijah-Hke 
zeal  unconditionally.  He  knows  that  this,  on  the 
plane  of  the  old  Theocracy,  was  not  seldom  neces- 
sary ;  but  this  does  He  seriously  censure :  that  His  dis- 
ciples so  entirely  overlooked  the  distinction  between 
the  Old  and  the  New  Testament,  that  they,  in  the 
service  of  the  mildest  Master,  still  continued  to  be- 
lieve that  they  could  act  as  was  permitted  the  stern 
reformer  of  Israel  on  his  rigoristic  position.  They 
ought  far  rather  to  have  considered  that  they,  in  His 
society,  had,  from  the  very  beginning,  become  par- 
takers of  another  Spirit,  which  knew  no  pleasure  in 
vengeance.  Not  only  of  this  does  the  Master  power- 
fully admonish  them,  that  they  should  be  the  bearers 
of  this  Spirit,  but  also  that  they  in  His  society  were 
already  the  dwelling-places  of  this  Spirit.  We  find  no 
ground  for  removing  these  words  as  spurious  from  the 
text,  notwithstanding  that  they  had  been  quite  early 
suspected  and  expunged  by  many.  (/Sc« -Tischen- 
dorf, ad  loc.)  Their  rejection,  however,  is  suffi- 
ciently explained  by  the  fact  that  they  seemed  to 
contain  an  indirect  censure  of  Elijah's  way  of  deal- 
ing, and  therefore  gave  offence  to  the  copjists,  al- 
though from  a  mistaken  understanding  of  them. 
Perhaps  it  was  feared  also  that  by  retaining  these 
words  the  ancient  Christian  zeal  in  the  persecution 
of  heretics  would  be  seen  to  be  condemned,  and  they 
were  therefore  discreetly  left  out.  In  ))Oth  cases  the 
omission  is  at  least  fully  intelligible,  but  not  in  what 
way  they  had  come  into  the  other  manuscripts  if  the 
Saviour  had  not  uttered  them.  And  would  Luke 
have  written  only  e'TreTiurjo-ec  auro??  without  adding 
anything  more ;  precisely  as  he  had  previously,  vs. 
42,  said  in  reference  to  an  evil  spirit?  On  the  con- 
trary, as  respects  the  last  words  in  the  Recepta  : 
"  The  Sou  of  Man  is  not  come,"  &c.,  the  number  as 
well  as  the  weight  of  the  authorities  for  their  spuri- 
ousness  is  in  our  eyes  decisive.  They  are  in  all  prob- 
ability, as  a  fitting  conclusion  of  an  ecclesiastical 


lesson,  transferred  either  from  Matt,  xviii.  18,  or 
Luke  xix.  10.  The  grounds,  at  least,  on  which,  for 
example,  Stier,  iii.  p.  95,  wOl  still  vindicate  them, 
appear  to  us  rather  subjective  and  unsatisfactory. 

Vs.  57.  And  it  came  to  pass. — The  correct 
historical  sequence  of  this  occurrence  appears  to 
have  been  observed  by  Matthew,  ch.  viii.  19,  20. 
The  second  may  have  taken  place  almost  contem- 
poraneously with  it,  the  third  probably  on  an- 
other occasion ;  but  it  is  related  by  Luke  here,  on 
account  of  the  similarity  of  the  case,  in  one  connec- 
tion with  the  others.  Our  Evangelist  apparently 
gives  them  at  the  beginning  of  this  last  narrative  of 
travel,  for  the  reason  that  they  have  aU  relation  to 
one  most  momentous  subject,  the  following  of  the 
Saviour  in  the  way  of  self-denial,  of  toil,  and  of  con- 
flict. 

A  certain  man. — According  to  Matthew,  a 
scribe.  If  we  proceed  upon  the  presupposition  that 
the  Evangelist,  in  the  case  of  very  special  callings 
of  disciples,  had  in  mind  only  the  calling  of  apostles, 
and  that  therefore  the  here-mentioned  person  must 
necessarily  have  been  one  of  the  Twelve,  the  conjec- 
ture of  Lange  is  then  in  the  highest  degree  happy, 
that  we  here  in  the  two  following  accounts  have  the 
histoiy  of  the  calling  of  Judas  Iscariot,  Thomas,  and 
Matthew.  On  the  other  hand,  we  do  not  know 
whether  the  first  was  a  scribe :  we  believe,  more- 
over, that  we  must  assume,  on  chronological  grounds, 
that  the  calling  of  Matthew  had  already  taken  place. 
The  first  of  these  three  men  is  moreover  not  called 
by  Jesus,  but,  unrequested,  offers  himself  to  Him  as 
companion  of  His  journey.  He  utters  the  language 
of  excited  enthusiasm,  follows  the  impression  of  the 
moment,  and  is  the  type  of  a  sanguine  nature. 

Vs.  58.  The  foxes. — The  answer  of  the  Saviour 
does  not  of  itself  entitle  us  to  accuse  the  scribe  who 
offers  himself  as  a  disciple,  of  an  interested  end  ; 
but  it  only  presupposes  that  his  resolution  had  been 
taken  too  hastily  to  be  well  matured  and  well  con- 
sidered. The  Saviour  therefore  desires  that  he 
should  first  consider  how  Utile  rest  and  comfort  he 
had  to  expect  in  this  journey.  He  Himself  had  less 
than  even  the  wildest  beasts  possess,  and  can  there- 
fore call  His  followers  also  only  to  daily  self-denial. 
The  Saviour  here  does  not  primarily  refer  to  the  hum- 
bleness and  poverty  of  His  life,  but  to  His  restless 
and  wandering  life,  although  the  first  of  these 
thoughts  need  not  be  wholly  excluded.  Does,  per- 
chance, the  presentiment  also  express  itself  in  these 
words  that  even  dying  He  should  lay  His  head  to 
rest  in  a  place  which  was  not  even  His  own  prop- 
erty ?  At  all  events,  we  have  to  admire  the  deep 
wisdom  of  the  Saviour  in  this,  that  on  this  occa- 
sion He  calls  himself  the  Son  of  Man,  as  if  He 
would  intimate  that  He  who  requires  so  much  self- 
denial,  also  fully  deserves  it.  As  far  as  we  from 
other  passages  are  acquainted  with  even  the  bet- 
ter-minded scribes,  we  shall  be  very  well  able  to 
assume  that  this  one,  at  such  a  word,  went  from 
thence  with  a  disturbed  mind.  The  interpretation, 
moreover,  that  the  Saviour  with  this  pregnant  an- 
swer only  meant  to  say,  *'  But  I  know  not  as  yet  for 
the  coming  .night  where  I  shall  sleep  "  (Herder),  or, 
tliat  "  The  Divine  Spirit  which  restlessly  worked  in 
Him,  suffered  itself  to  be  hemmed  in  under  no  roof, 
within  no  four  walls  "  (Weisse),  belongs  fitly  in  a 
collection  of  cxegctical  curiosities.  The  view  of 
Schleiermacher,  tliat  the  scribe  wished  to  follow  the 
Saviour  to  Jerusalem  on  whichever  of  the  many 
roads  to  Jerusalem  He  might  travel,  we  cannot  ap- 


CHAP,  IX.  51-62. 


163 


prove,  since  it  rests  upon  an  improbability,  in  pre- 
supposing tbat  not  Matthew  but  Luke  has  given 
this  occurrence  in  the  right  historical  connection. 
To  better  purpose  may  we,  in  order  to  understand 
this  man's  meaning,  compare  the  language  which 
Ittai  used  towards  David,  2  Sam.  xv.  21. 

Vs.  59.  And  He  said  unto  another,  FoIIcot 
Me. — According  to  Matthew's  intimation  also  :  -npSi- 
rov,  Jesus  first  called  this  man  to  follow  Him,  and 
encouraged  him,  therefore,  while  He  rather  deterred 
the  former.  The  melancholy  temperament  is  treated 
by  the  Lord  very  differently  from  the  sanguine. 
According  to  Matthew,  he  is  one  of  the  /u-ad-qTai,  be- 
longing to  the  wider  circle  which  is  alluded  to  also 
in  John  vi.  66.  If  the  scribe  was  too  inconsiderate, 
this  man  is  too  melancholy,  and  even  in  the  most  im- 
mediate neighborhood  of  the  Prince  of  life,  he  sees 
himself  pursued  by  gloomy  images  of  death.  The 
Lord  knows  that  this  man  must  choose  at  once  or 
without  doubt  he  will  never  choose,  and  deals  with 
him,  therefore,  with  all  the  strictness,  but  at  the  same 
time  with  all  the  wisdom,  of  love. 

First  to  go  and  bury  my  father The  sense 

is  not  that  the  father  was  already  old,  and  that  he 
wished  to  wait  for  his  death  (so,  among  others,  Hase, 
Lehen  Jesu,  second  edition),  for  then  he  would  have 
demanded  an  indefinite,  perhaps  a  long  postpone- 
ment, and  would  have  deserved  a  sharper  answer. 
No,  without  doubt  his  father  had  died,  and  he  had 
perhaps  only  quite  lately  received  the  intelligence  of 
his  death.  It  is  not,  however,  probable  that  he 
would  have  mingled  among  the  people  and  ap- 
proached the  Saviour,  immediately  from  the  house 
of  death,  after  he  had  become  Levitically  unclean. 
He  wishes,  on  the  other  hand,  to  go  to  his  dead 
father,  and  cherishes  the  hope  that  the  Saviour,  for 
his  sake,  will  postpone  His  departure  or  else  permit 
him  to  follow  afterwards. 

Vs.  60.  Let  the  dead. — See  Lange,  ad  loc.^  in 
Matthew.  With  a  man  of  such  a  character  the  Sa- 
viour considers  it  absolutely  necessary  to  insist  on 
the  exact  fulfilment  of  the  high  principle,  that  for 
His  sake,  one  must  unconditionally  leave  all.  If  even 
the  Nazarites  were  not  permitted  to  defile  themselves 
by  touching  the  mortal  remains  of  their  kindred 
(Num.  vi.  6,  7),  without  this  prohibition  having  been 
viewed  as  too  strict,  the  Saviour  also  does  not  re- 
quire too  much  when  He  here  demanded  the  leaving 
of  the  dead  father ;  the  more  so  since  He  made 
good  a  thousandfold  that  which  was  given  up  for  His 
sake,  by  the  joyful  calling  to  preach  the  Gospel  of 
the  kingdom  of  God.  Duty  to  a  handful  of  dust 
must  now  give  way  befoi-e  duty  towards  mankind. 
It  is  of  course  understood,  that  the  Saviour  here  by 
the  first  mentioned  viKpoi  means  the  spiritually  dead, 
and  it  at  once  appears  how  much,  by  the  double  sense 
in  which  the  word  veKpoi  is  here  used,  the  expression 
gains  in  beauty  and  power.  Here  also,  in  the  use 
of  language  by  the  Synoptic  and  the  Johannean 
Christ,  there  is  discernible  an  admirable  agreement. 
Comp.  John  v.  24,  25. 

Vs.  61.  Lord,  I  will  follow  Thee. — Luke  does 
not  state  definitely  whether  the  initiative  proceeded 
from  the  Saviour  or  the  disciple.  It  may  be  that  Jesus 
had  first  called  him,  yet  it  is  also  possible  that  he 
hei-e  offers  himself  This  history  has  a  remarkable 
concurrence  with  the  prophetical  calling  of  Elisha, 
1  Kings  xix.  19,  21,  and  the  form  of  tiie  Saviour's 
answer  also  appears  borrowed  Irom  what  took  j)lace 
with  Elisha,  who  was  called  when  ploughing.  Here 
the  Saviour  insisted  upon  undivided  devotion,  as  He 


in  the  first  case  insisted  upon  ripe  consideration,  in 
the  second  upon  courageous  decision.  The  inquirer 
is  either  not  to  follow,  or  to  follow  wholly  and  per- 
fectly. 

Vs.  62.  No  man.— Before  all  thmgs  the  Saviour 
will  give  the  man  to  feel  that  in  the  kingdom  of 
God  a  severe  labor  must  be  accomphshed, — a  labor 
which  will  be  doubly  severe  and  certainly  unfruit- 
ful, if  the  whole  man  does  not  take  part  in  it.  He 
portrays  to  us  from  life  the  plougher  whose  hand  is 
on  the  plough,  whose  eye  is  turned  back,  and  whose 
work  must  thereby  become  toilsome,  ill  regulated 
and  insignificant.  [The  light,  easily  overturned  plough 
of  the  East  lends  force  to  the  image. — C.  C.  S.] 
What  should  He  have  to  do  with  such  laborers  in 
His  kingdom  ?  To  be  compared  with  this,  although 
not  to  be  identified  with  it,  is  the  example  of  Lot's 
wife,  Luke  xvii.  32,  and  the  apostolic  saying,  2 
Peter  ii.  22. 

Remarks  oi\  the  whole  Section. — It  has  often  been 
remarked  that  Luke,  without  observing  a  strict  chro- 
nological sequence,  brings  together  here  four  different 
characters:  vss.  51-56  the  Choleric,  vss.  57,  58  the 
Sanguine,  vss.  59,  60  the  Melanchohc,  vss.  61,  62  the 
Phlegmatic.  Without  precisely  asserting  that  the 
Evangelist  had  the  definite  purpose  to  portray  the 
Saviour's  manner  of  dealing  with  men  of  the  most 
different  temperaments,  we  yet  cannot  deny  that  he 
is  much  more  concerned  for  the  union  of  similar  facts 
than  for  strict  chronological  arrangement.  It  is  not 
probable  that  in  the  last  period  of  the  public  life  of 
the  Saviour,  when  enmity  against  Him  had  already 
so  considerably  increased,  a  scribe  would  have  fol- 
lowed Him  even  then ;  on  the  contrary,  it  is  much 
more  credible  that  this,  as  Matthew  relates,  took 
place  at  an  earlier  period  of  time.  That  this  last 
case  occurred  twice  (Stier),  appears  to  us  on  internal 
groimds  hardly  admissible. 


DOCTEINAIi  AND  ETHICAL. 

1.  It  has  more  than  once  been  inquired  what 
temperament  is  to  be  ascribed  to  the  Son  of  Man, 
and  the  decision  has  been  made  in  favor  of  some 
one  of  the  four,  e.  g.  the  choleric  (Winkler).  But 
the  comparison  of  our  Saviour's  temper  of  soul  and 
manner  of  dealing  with  that  of  the  four  different 
men  coming  here  into  view,  gives  us  plainly  to  per- 
ceive that  every  strongly  pronounced  temperament 
necessarily  represents  something  one-sided,  while  it  is 
precisely  in  the  perfect  harmony  of  His  predisposi- 
tions, powers,  and  movements  of  soul,  that  the 
characteristics  of  the  entirely  imique  personality  of 
Jesus  must  be  sought. 

2.  The  insult  which  the  Saviour  received  from  the 
Samaritans  must  have  been  the  greater,  the  more 
widely  the  fame  of  His  Messianic  dignity  had  pene- 
trated even  among  them.  To  a  Messiah  who  was 
going  up  to  Jerusalem  instead  of  restoring  the 
temple-service  on  (Jerizim,  tliey  could  not  possibly 
extend  hospitality.  But  at  the  same  time,  this  hatred 
is  also  a  striking  symbol  of  the  reception  which  is 
now  as  ever  prepared  for  the  Christian  in  the  midst 
of  an  unbelieving  world,  as  soon  as  this  becomes 
aware,  or  conjectures,  that  his  countenance  also  is  di- 
rected towards  the  heavenly  Jerusalem. 

3.  The  heavenly  mildness  of  the  Saviour  over 
agamst  rehgious  hatred  on  the  one  hand  and  the  dc- 
siT'C  of  vengeance  on  the  other,  only  becomes  rightly 
apparent,  if  we  not  only  compare  Him  with  Elijah,  but 


164 


THE   GOSPEL   ACCORDING   TO   LUKE. 


above  all  consider  who  He  was,  and  what  reception 
He  was  entitled  to  demand.  His  vengeance  on  Sa- 
maria for  the  refusal  of  recognition  here,  we  read  in 
Acts  viii.  14-17. 

4.  It  is  quite  as  incorrect  to  ovei'look  the  special 
necessity  of  the  requirements,  vss.  60-62,  for  those 
times,  as  to  suppose  that  they  were  exclusively  suit- 
able for  those  times.  On  the  contrary,  there  is  here 
expressed  in  a  peculiar  form  the  high  principle  which 
binds  all  His  disciples  immutably,  without  respect  to 
time  or  place,  and  with  which  we  have  already  be- 
come acquainted,  ch.  ix.  23-25. 

5.  The  very  strictness  of  the  requirements  which 
the  Saviour  imposes  on  His  followers,  is  an  incontro- 
vertible proof  of  the  exalted  self-consciousness  which 
He  continually  bore  within  Himself.  Who  has  ever 
demanded  more,  but  who  also  has  promised  more 
and  rendered  a  greater  reward  than  He  ?  And  in 
that  which  He  here  demands  of  others.  He  Himself 
has  gone  before  in  accomplishing  the  will  of  His 
Father  at  every  time  without  rebuke. 

HOMILETICAIi  AND  PBACTICAL. 

Vss.  51-56.  The  steady  step  with  which  the 
Saviour  goes  towards  His  Passion  and  His  Glory. — 
The  distinction  between  this  village  of  the  Samari- 
tans and  Sychar,  John  iv.  40. — The  power  of  deep- 
rooted  religious  hatred. — The  strife  between  exag- 
gerated religiosity  and  genuine  humanity.  —  The 
hatred  in  Samaria  the  presage  of  the  conflict  in 
Jerusalem. — The  fiery  zeal  of  the  sons  of  Zebedee : 
1.  Flaming  out,  2.  rebuked,  3.  purified. — The  Saviour 
over  against:  1.  Bigoted  enemies,  2.  unintelligent 
friends. — Jesus  the  meek  Servant  of  the  Father. — 
True  and  false  religious  zeal.  Comp.  Romans  x.  2. — 
Religious  hatred,  false  zeal,  and  meekness. — The  dis- 
tinction between  the  spirit  of  the  Old  and  that  of 
the  New  Covenant. 

Vss.  57-62.  The  following  of  Jesus ;  a  threefold 
precept :  1.  No  very  hasty  step ;  the  Master  requires 
earnest  consideration ;  2.  no  melancholy  resolution ; 
the  Master  requires  a  courageous  walk ;  3.  no  unre- 
solved wavering ;  the  Master  requires  entire  devotion. 
— Well-meaning  but  ill-considered  steps,  Jesus  dis- 
suades from. — The  restless  Ufe  of  the  Lord. — Whoever 
will  follow  the  Son  of  Man,  must  count  on  self-denial. 
— What  is  heaviest,  must  weigh  heaviest. — The  dead 
father  and  the  living  Gospel. — To  the  spiritually  dead 
commit  the  care  of  the  hfeless  dust. — Forgetting 
what  is  behind,  reaching  on  to  what  is  before.' — The 
love  of  the  Saviour  in  an  apparently  arbitrary  re- 


fusal.— The  undecided  man  between  the  Saviour  and 
them  of  his  house. — The  useless  plougher  on  the  field 
of  the  kingdom  of  God:  1.  His  type;  2.  his  work; 
3.  his  sentence. — Three  stones  of  stumbhng  on  the 
way  of  following  Jesus:  1.  Overhastiness,  2.  heavy- 
heartedness,  3.  indecision. 

Tlie  ichole  Section.  The  Divine  harmony  in  the 
Son  of  Man,  and  the  diiferent  temperaments  of  the 
children  of  men. —  The  wisdom  of  the  Saviour  in 
converse  with  and  in  guiding  men  of  the  most  dif- 
ferent kinds. — How :  1.  Different  temperaments  are 
related  to  the  Saviour ;  2.  how  the  Saviour  is  related 
to  diiferent  temperaments. — Severity  and  love,  hoU- 
ness  and  grace,  in  the  Son  of  Man  united  in  noblest, 
wise. — Comp.  especially  the  admirable  sermons  of 
Fr.  Arndt  on  Luke  ix.  52-62. 

Starke  : — The  consideration  of  death  must  not 
depress  us,  since  we  know  that  we  are  travelling 
towards  the  heavenly  Jerusalem. —  J.  Hall  :  —  Oh, 
deep  humiliation,  that  He  whose  is  the  heaven  and 
all  the  habitations  therein,  entreats  for  a  lodging,  and 
does  not  even  find  it. — Quesnel  : — When  one  has  once 
begun  in  good  earnest  the  journey  to  heaven,  he  has 
little  credit  thereafter  in  the  world. — Not  to  be  hos- 
pitable, especially  towards  those  who  follow  Christ, 
is  unrighteous.  Hebr.  xiii.  2. — Zeisius  : — How  thirsty 
for  vengeance  after  all  is  flesh  and  blood ! — Against 
sin  we  must  be  zealous,  but  not  against  the  persons 
of  the  sinners. — Although  one  may  indeed  follow  the 
saints,  yet  herein  considorateness  is  to  be  used. — Can- 
stein  : — To  the  church  of  Christ  there  has  no  might 
and  power  for  the  destruction  of  men  been  given. — 
Nova  Bibl.  Tub. : — Whoever  with  Christ  seeks  only 
easy  days,  let  him  stay  away  from  Him. — Brentius  : 
— A  Divine  call  must  be  accepted  without  conferring 
with  flesh  and  blood,  let  it  cost  what  it  may.  Gal. 
i.  16. — Parents  one  must  honor,  but  for  the  sake 
of  the  kingdom  of  heaven  let  them  also  go.  Matt. 
xix.  29. — The  ministry  demands  the  whole  man. — 
Zeisius  : — It  is  easy  and  hard  to  be  a  Christian. 

Heubner  : — How  many  profitless  and  superfluous 
drones  there  are  in  the  ministry.  Such  workers  are 
corpses  that  will  all  yet  be  buried. — Jesus  commonly 
comes  even  to  us  not  unannounced. — Augustine  : — 
Opiis  est  mitescere  pietate. — Palmer  : — Earthly  desire, 
earthly  love,  earthly  sorrow — these  are  the  three 
powers  that  scare  men  away  from  Christ. — Beck  (on 
vss.  51-56): — Know  ye  not  what  Spirit  ye  are  chil- 
dren of?  1.  What  Spirit  we  are  children  of;  2.  what 
Spirit  we  otight  to  be  children  of. — Gerok  : — The  four 
temperaments  under  training  of  Jesus  Christ,  the 
Searcher  of  hearts. — Schaufler  (on  vss.  61,  62): — 
Anything  but  a  conditional  following  of  Jesus ! 


B.   TJie  Seventy  Disciples.     Ch.  X.  1-24. 
(Partial  parallel  to  Matt.  xi.  20-30.) 

After  these  things  the  Lord  appointed  other  seventy  [seventy  others']  also,  and 
seat  them  two  and  two  before  his  face  into  every  city  and  place,  whither  he  himself 
would  [was  about  to]  come.  Therefore  said  he  [And  said,  V.  0.^]  unto  them,  The 
harvest  truly  is  great,  but  the  labourers  are  few:  pray, ye  therefore  the  Lord  of  the 
harvest,  that  he  would  send  forth  labourers  into  his  harvest.  Go  your  ways :  behold, 
I  send  you  forth  as  lambs  among  wolves.-  Carry  neither  purse,  nor  scrip  [wallet],  nor 
shoes ;  and  salute  no  man  by  the  way.     And  into  whatsoever  house  ye  enter,  first  say, 


CHAP.  X.  1-24. 


165 


6  Peace  he  to  this  house.     And  if  the   [a]   son  of  peace  be  there,  your  peace  shall  rest 

7  upon  it :  if  not,  it  shall  turn  [return]  to  you  again.     And  in  the  same  house  remain 
eating  and  drinking  such  things  as  they  give :  for  the  labourer  is  worthy  of  his  hire. 

8  Go  not  from  house  to  house.     And  into  whatsoever  city  ye  enter,  and  they  receive 

9  you,  eat  such  things  as  are  set  before  you :  And  heal  the  sick  that  are  therein,  and  say 

10  unto  them.  The  kingdom  of  God  is  come  nigh  unto  you.  But  into  whatsoever  city  ye 
enter,  and  they  receive  you  not,  go  your  ways  out  into  the  streets  of  the  same,  and  say, 

11  Even  the  very  dust  of  your  city,  which  cleaveth  [from  your  city,  transferred  from  last 
clause]  on  us  [to  us  upon  our  feet^],  we  do  wipe  off  against  you:  notwithstanding,  be 
ye  sure  of  this,  that  the  kingdom  of  God  is  come  nigh  unto  you  [om.,  unto  you,  V.  0.*]. 

12  But  [om..  But,  V.  0.^]  I  say  unto  you,  that  it  shall  be  more  tolerable  in  that  day  for 

13  Sodom,  than  for  that  city.  Woe  unto  thee,  Chorazin  !  woe  unto  thee,  Bethsaida !  for 
if  the  mighty  works  [ai  Sui/a^ets,  Krdfte,  V.  0.]  had  been  done  in  Tyre  and  Sidon, 
which  have  been  done  in  you,  they  htfd   [would   have]   a  great  while  ago  repented, 

14  sitting  in  sackcloth  and  ashes.     But  it  shall  be  more  tolerable  for  Tyre  and  Sidon  at 

15  the  judgment,  than  for  you.     And  thou,  Capernaizm,  which  art  [who  hast  been*]  exalt- 

16  ed  to  heaven,  shalt  be  thrust  down  to  hell.  He  that  heareth  you  heareth  me;  and  he 
that  despiseth  you  despiseth  me ;  and  he  that  despiseth  me  despiseth  [despiseth — in  all 

17  four  places — aOerthv,  lit.,  sets  at  nought]  him  that  sent  me.  And  the  seventy  returned 
again  with  joy,  saying,  Lord,  even  the  devils  [demons]  are  subject  [subjected]  xvaio  us 

18  through  [lit.,  in]  thy  name.     And  he  said  unto  them,  I  beheld'  Satan  as  lightning  fall 

19  [fallen,  Treo-oFra]  from  heaven.     Behold,  I  give  [I  have  given,  Se'Sw/ca*]  unto  you  power 

e^oucrtW]  to  tread  on  serpents  and  scorpions,  and  over  all  the  power  [8wa/Aiv]  of  the 

20  enemy;  and  nothing  shall  by  any  means  hurt  you.  Notwithstanding,  in  this  rejoice 
not,  that  the  spirits  are  subject  [subjected]  unto  you;  but  rather  [om.,  rather*]  rejoice, 

21  because  your  names  are  written  in  heaven  [the  heavens].  In  that  hour  Jesus  rejoiced 
in  spirit,  and  said,  I  thank  thee,  0  Father,  Lord  of  heaven  and  earth,  that  thou  hast  hid 
these  things  from  the  wise  and  jjrudent,  and  hast  revealed  them  unto  babes :  even  so, 

22  Father ;  for  so  it  seemed  good  in  thy  sight.  [And  turning  himself  to  his  disciples,  he 
said,  V.  0.'°]  All  things  are  delivered  to  me  of  [by]  my  Father:  and  no  man  [one] 
knoweth  who  the  Son  is,  but  the  Father ;  and  who  the  Father  is,  but  the  Son,  and  he 

23  to  whom  the  Son  will  reveal  him.  And  he  turned  him  unto  his  disciples,  and  said  [turn- 
ing himself  .  .  .,  he  said]  privately.  Blessed  are  the  eyes  which  see  the  things  that  ye 

24  see :  For  I  tell  you,  tliat  many  prophets  and  kings  have  desired  to  see  those  things 
which  ye  see,  and  have  not  seen  them ;  and  to  hear  those  things  which  ye  hear,  and 
have  not  heard  them. 

'  Vs.  1. — The  &V0  added  here  and  in  vs.  17,  which  the  Vulgate  has  received  and  Lachmann  bracketed,  is  too  slenderly 
attested  to  be  received  into  the  test,  and  is,  therefore,  correctly  rejected  by  most  critics.  [Cm.,  Cod.  Sin.,  A.,  C,  L.,  H. — 
C.  C.  S.] 

2  Vs.  2. — According  to  the  better  reading  Se  instead  of  ovv.  See  Tischendokf  ad  locum.  [Tischendorf,  Lachmann, 
Tregelles  read  fie,  Alford  oiv,  regarding  Se  as  substituted,  because  the  more  common  copulative.  For  ovv  are  A.,  E.,  11 
other  uncials  ;  Cod.  Sin.,  B.,  C,  D.,  L.  have  fie'.— C.  C.  S.] 

'  Vs.  11. — With  Griesbach  and  Tischendorf  we  believe  that  we  may  receive  the  words  eis  tous  TrdSas  rnxiav  without 
scruple  into  the  text.  They  have  been  omitted  from  many  manuscripts  only  because  they  appeared  to  be  superfluous  [ins. 
A.,  B.,  C,  D.,  R.,  S.,  Cod.  Sin.— C.  C.  S.J 

*  Vs.  11. — The  reading  of  the  Recepta  e<|>'  i/j-ag  is  only  a  repetition  from  vs.  9,  by  which  the  force  of  the  word  of  leave- 
taking,  which  is  here  put  into  the  mouth  of  the  Seventy,  is  without  reason  weakened.    [Om.,  i<j>'  i/uas,  B.,  D.,  L.,  Cod.  Sin. 

'[^  Vs.  12.— Cod.  Sin.  retains  fie  with  1).,  M.,  V.— C.  C.  S.] 

^  Vs.  15.— The  reading  of  Tischendorf:  /htj  ews  toO  oiipavoO  vipuiOrjaji,  finds,  it  is  tnio,  in  B.,  T).,  L.,  [Cod.  Sin.,  B.,]  and 
in  the  Ethiopic  and  Coptic  versions,  and  in  the  Itala,  important  support,  and,  superficially  considered,  it  may  appear  as  if 
the  pathos  of  the  address  is  heightened  by  the  interrogative  form.  On  the  other  hand,  however,  such  a  reflection  appears 
less  congruous,  indeed  has  even  more  or  less  a  sarcastic  and  ironical  character,  which  accords  as  little  with  the  solemnity 
of  the  occasion  as  with  the  frame  of  mind  of  the  Saviour.  [As  Bleek  and  Meyer  remark,  this  reading,  so  weakening  to  the 
sense  and  real  solemnity  of  the  denunciation,  has  arisen  from  an  inadvertent  doiibling  of  the  last  letter  of  Ka({'apvaovij., 
thus  changing  the  following  tj  into  /xrj,  and  involving  afterwards  the  necessity  of  changing  v\j/tii6eia-a  into  vxj/tuOrjaifi  to 
make  sense.  This  change  was  supported  by  the  fact  that  the  original  reading  in  the  parallel  passage,  Matt.  si.  24,  was 
probably  ri  .  .  .  ui;«o9r)s,  which  passage  both  acted  upon  this  and  was  acted  upon  by  it. — C.  C.  S.] 

[''  Vs.  18. — 'E8eu>povv.     Imp.,  Ilalread;/]  beheld  [when  you  went  forth].     Meyer.] 

[^  Vs.  19.— AefiwKa  is  the  reading  approved  by  the  author,  following  Tischcnd'orf,  and  agreeing  with  Meyer  and  Alford. 
I  see  that  Cod.  Sin.  also  gives  the  Perfect. — C.  C.  S.] 

"  Vs.  20.— The  word  fiaAAoi/,  which  Elzevir  here  receives  into  the  text  in  addition  to  the  other  adversativos  rwith  S., 
X.],  and  which  from  his  Greek  text  has  passed  over  into  several  translations,  is  critically  worthless  and  logically  a  hin- 
drance, since  it  wealiens  the  force  of  the  exquisite  antithesis. 

'"  Vs.  22.— There  is  no  ground  whatever  for  omitting  this  beginningof  vs.  22,  as  has  been  done,  tn/er  a/.,  by  Luther  and 
also  by  Griesbach.  The  words  have  but  few  authorities  against  them  (I).,  L.,  cursives,  versions),  and  appear  to  have  been 
neglected  on  accoimt  of  the  similar  commencement  of  vs.  23.  That,  however,  they  have  not  been  tninsferred  from  this 
latter  verse,  appears  from  the  fact  that  here  Kar  iSCav  is  wanting.  JThe  uncials  omitting  the  words  arc,  however,  more 
numerous  and  weighty  than  he  states,  being  in  addition  to  D.  and  L.,  M.,  H.,  and  espceiallj  the  two  important  Codd., 
Cod.  Sin.  and,  according  to  Alford  and  Tischendorf,  B.,  although  the  latter  hesitates,  as  in  W  oide's  and  Mai's  editions ;  at 
least,  they  are  omitted. — C.  C.  S.] 


166 


THE   GOSPEL  ACCORDING  TO  LUKE. 


EXEGETICAL  JlND  CEITICAL. 

General  Remarhs. — From  different  quarters  the 
credibility  of  the  account  of  Luke  respecting  the 
Seventy  has  been  disputed  (Strauss,  De  Wette, 
Theile,  Weisse,  Von  Amnion,  Baur,  Kosthn,  Schweg- 
ler,  a.  o.).  Inner  improbabihty  appeared  to  cast 
doubt  on  this  account,  while  the  silence  of  the  other 
Synoptics  was  also  suspicious.  Commonly,  however, 
the  attacks  have  been  directed  against  a  manner  of 
viewing  the  fact,  which  is  demanded  neither  by  the 
letter  nor  the  spirit  of  the  evangelical  narrative.  The 
Seventy,  namelj^,  have  been  too  much  regarded  as  a 
fixed  number,  as  a  continually  active  circle  of  the 
Saviour's  servants  besides  the  Twelve,  and  exclusive  of 
them,  and  were  supposed  to  have  preached  the  king- 
dom of  God  afterwards  also.  In  this  case,  it  cer- 
tainly would  have  been  extremely  surprising  that 
there  is  no  other  trace  to  be  found  of  this  circle  of 
disciples,  nay,  that  even  Eusebius  was  no  longer 
able  {H.  E.  i.  12)  to  give  the  catalogue  of  the  names 
of  these  disciples.  But  on  attentive  consideration  it 
soon  appears  that  the  Seventy  received  no  other 
commission  than  at  this  particular  time  to  prepare  for 
the  coming  of  the  Saviour  in  some  towns  and  villages, 
and  that  they,  after  the  accomplishment  of  their 
charge,  were  absorbed  in  the  wider  circle  of  His 
followers.  Thus  are  they  a  remarkable  luminary  in 
the  public  hfe  of  the  Saviour,  whose  brilliancy,  how- 
ever, endured  only  a  brief  time,  and  Luke  therefore 
cannot  be  justly  charged  with  having  here,  for  the 
first  time,  not  "  precisely  investigated  "  everything. 
That  Jesus,  besides  the  Twelve,  had  yet  a  wider 
circle  of  disciples,  appears  also  from  John  vi.  G6  ; 
Acts  i.  15-26  ;  1  Cor.  xv.  6.  But  if  we  had  here  to 
understand  an  intentional  invention,  then,  without 
doubt,  many  more  particulars  respecting  the  great 
deeds  of  these  men  would  have  appeared  both  here 
and  in  the  Acts.  The  number  Seventy  also  occasions 
not  the  least  actual  difficulty.  Perhaps  it  is  an  in- 
definite round  number  (comp.  Matt,  xviii.  22),  or 
the  Saviour  may  have  had  His  reasons  for  sending 
out  neither  more  nor  less  than  thirty-five  pairs  of 
such  ambassadors  in  different  directions.  But  even 
if  we  assume  that  we  have  here  a  symbolical  num- 
ber before  us,  which  referred  to  the  elders  of  Israel 
(Exodus  xxiv.  9),  or  to  the  members  of  the  Sanhe- 
drim with  the  exclusion  of  their  president,  or  finally 
to  the  seventy  heathen  nations,  according  to  the  an- 
cient Israelitish  reckoning,  the  symbolism  is  not, 
therefore,  by  any  means  unhistoric  (Schwegler). 
The  number  of  the  apostles  also  was  a  symbolical 
one,  and  if  we  assume  that  this  number  Seventy  is 
to  indicate  the  universal  direction  of  the  gospel,  it 
then  becomes  doubly  intelligible  that  Luke,  the 
Paulinist,  brings  forward  this  circumstance  so  dis- 
tinctly. Matthew  and  Mark  might  the  more  readily 
pass  over  these,  as  they  had  already  communicated 
more  in  detail  the  discourse  of  the  Saviour  in  the  send- 
ing out  of  the  Twelve,  which  in  many  points  coincided 
with  this  one. 

Vs.  1.  Seventy  others. — If  this  circle  existed 
only  a  few  days  or  weeks,  it  is  the  less  surprising 
that  it  soon  became  uncertain  who  had  belonged  to 
it.  Fancy  had  then  free  play,  and  very  soon  men 
used  this  company  as  a  charitable  foundation  in  order 
to  provide  for  men  who  did  not  belong  to  the 
Twelve,  but  who  were  of  some  account  [in  the 
church],  such  as  Mark,  Luke,  Matthias.  (Strauss). 
A  peculiar  list  of  candidates  is  found  in  Sepp,  iii.  26, 


who  here,  at  the  same  time,  finds  prefigured  the 
number  of  the  cardinals  of  the  papal  see. 

And  sent  them. — The  chief  purpose  of  this 
sending  was  not  to  fashion  and  train  these  messen- 
gers for  a  later  independent  activity  (Hase,  and 
after  him  Krabbe,  who  appeals,  N.  U.,  for  proof  of 
it  to  vs.  20),  but  it  was  a  new  attempt,  in  order  to 
influence  to,  decision  at  least  a  part  of  the  people, 
and  hj  word  and  deed  to  prepare  the  coming  of  the 
kingdom  of  God  in  the  midst  of  them.  "  Tliis  whole 
journey  of  Jesus  was  intended,  before  the  departure 
of  the  Lord  from  His  previous  theatre  of  activity,  to 
present  to  the  people  the  last  decision,  to  be  every- 
where the  Messianic  entrance,  which,  in  connection 
with  the  final  entry  into  Jerusalem,  was  to  culminate 
in  the  latter."     Meyer. 

*  Into  every  city  and  place  whither  He 
Himself  was  about  to  come. — According  to 
Lange,  Leben  Jesu,  ii.  p.  1057,  we  are  to  understand 
exclusively  towns  in  Samaria,  and  to  consider  this 
whole  mission  as  a  noble  vengeance  for  His  rejection, 
Luke  ix.  51-56.  It  is,  however,  a  question  whether 
the  Saviour  really  had  the  intention  of  visiting  so 
many  as  thirty-five  towns  and  villages  of  the  Samari- 
tans. If  we  keep  in  mind  the  direction  of  His  own 
journey,  we  should  undoubtedly  rather  have  to  as- 
sume that  the  Seventy  preceded  Him  to  Judsea.  In 
this  whole  investigation,  however,  we  must  not  over- 
look the  fact  that  it  is  as  yet  very  much  in  question 
whether  Luke  communicates  this  whole  sending 
forth  of  the  Seventy  in  its  exact  historical  connec- 
tion. The  expression  fji.iTa  ravra,  vs.  1,  is  at  least 
very  indefinite,  and  since  he  in  vs.  IV  relates  also 
the  return  of  these  messengers  immediately  after 
their  dejiarture,  it  brings  us  almost  to  the  conjec- 
ture that  he  here  as  frequently  follows  rather  the  or- 
der of  subject  than  that  of  time.  If  we  are  obfiged  to 
assume  that  our  Saviour  afterwards  actually  visited 
all  the  places  whither  these  messengers  had  gone 
before  Him,  this  probably  would  have  happened 
shortly  after  the  feast  of  Tabernacles,  John  vii.  But  in 
no  case  are  we  obfiged  to  conceive  the  matter  as  Von 
Ammon,  ad  loc,  does,  who,  from  very  peculiar  sources, 
seems  to  know  that  the  Saviour  on  this  journey  sent 
forth  a  great  number  of  His  disciples,  and  selected 
them  to  give  special  probationary  instructions  in  the 
nearest  synagogues  ! !  Better  Riggenbach :  "  The 
seventy  disciples  are  to  be  regarded  as  a  net  of  love 
which  the  Lord  threw  out  in  Israel." 

Vs.  2.  And  said. — As  the  Seventy  are  distinct 
from  the  Twelve,  so  is  the  mstruction  which  is  com- 
municated to  both  distinct.  The  difference  between 
the  two  inauguration  addresses  is  great  enough  to 
refute  the  conjecture  that  transferences  and  transpo- 
sitions of  single  expressions  have  taken  place  fiom  one 
discourse  into  the  other.  It  is  noticeable  how  these 
admonitions  of  the  Saviour  to  the  Seventy  agree 
with  the  precepts  which  He,  according  to  Luke,  ch. 
ix.  1-6,  gave  to  the  Twelve  in  sending  them  forth. 
If  the  Evangelist  is  not  to  be  charged  with  very  great 
inconsistenc}',  we  shall  be  forced  to  assume  that  the 
words  of  Jesus  on  the  second  occasion  were  at  least 
partially  the  same.  But  the  distinction  comes  much 
more  strongly  into  view  in  comparing  this  with  Matt. 
X.  The  gilt  bestowed  on  the  Twelve  of  working 
miracles  is  far  more  extended  than  that  which  is  here 
bestowed  in  vs.  9  on  the  Seventy.  Of  the  persecu- 
tions which  He  foretells  the  Twelve,  and  of  the  extra- 
ordinary help  of  the  Holy  Spirit  which  He  promises 
them.  Matt.  x.  17-24,  and  of  which  there  was  to  bo 
further  speech  only  after  the  day  of  Pentecost,  the 


CHiiP.  X.  1-24. 


167 


Seventy  in  entering  upon  their  only  momentary  and 
soon  accomplished  work,  have  communicated  to  them 
not  a  word.  The  earlier  command  not  to  go  into  a 
town  of  the  Samaritans  is  this  time  omittecf,  as  the 
journey  perhaps  went  through  a  part  of  Samaria. 
On  the  other  hand,  the  remarkable  injunction  given 
to  the  Seventy  alone,  to  salute  no  man  on  the  way, 
appears  doubly  congruous,  as  the  Saviour  sees  His 
public  life  hurrying  to  an  end.  Such  differences  are 
as  far  from  being  unimportant  as  accidental,  but 
have  sprung  rather  from  the  different  nature  of  the 
persons  aud  facts.  The  Twelve  had  to  retuna  upon 
the  traces  of  Jesus,  in  order  to  gather  in  the  harvest 
of  that  which  He  had  sown.  The  Seventy  must  go 
before  His  face,  in  order  to  prepare  a  way  for  llim. 

The  harvest  truly  is  great According  to 

Matt.  ix.  37,  38,  the  Saviour  uttered  this  word  before 
the  sending  of  the  Twelve,  and  it  is  very  possible 
that  He  now  repeated  it.  But  if  we  assume  that  it 
was  only  spoken  once,  then  undoubtedly  its  position 
in  Matthew  is  the  most  exact. 

Vs.  3.  As  Lambs. — According  to  Matthew  x. 
16,  the  Twelve  are  sent  out  us  ■Kf.SPaTa.  It  is  un- 
doubtedly possible  that  this  distinction  is  to  be  ex- 
plained merely  from  a  different  form  of  the  tradition 
(Meyer) ;  on  the  other  hand,  however,  it  is  quite  as 
conceivable  that  the  Saviour,  for  this  case,  intention- 
ally modified  the  figurative  language.  But  if  He  <lid, 
it  was  certainly  not  to  attribute  to  the  Seventy  a 
lower  place  than  to  the  Twelve  (Euth.  and  Zigab.), 
but  "  in  order  this  time  to  lay  emphasis  on  sim- 
phcity  together  with  defencelessness  (Matthew  has 
'  doves ')."     Stier. 

Vs.  4.  Salute  no  man. — It  is  well  known  that 
salutations  in  the  Orient  were  much  more  essential 
than  with  us,  and  that,  e.  g.,  inferiors  remained 
standing  until  their  superiors  had  passed  by.  Comp. 
2  Kings  iv.  29.  Respecting  the  different  formulas 
of  salutation  among  the  Jews,  see  Lightfoot,  ad  loc. 
Vs.  5.  And  into  whatsoever  house. — The 
preliminary  investigation  enjoined  in  Matthew,  ch.  x. 
11,  is  here  omitted.  From  everything  it  appears 
that  the  Saviour's  affairs  demanded  haste.  His 
whole  instruction  may  be  comprehended  in  the  say- 
ing, John  xiii.  276. 

Vs.  6.  A  son  of  peace. — Not  pace  dignus 
(Bengel),  but  one  for  whom  peace  is  prepared,  be- 
cause the  needful  receptivity  for  the  word  of  peace 
is  found  in  his  heart.  Upon  this  one  is  the  saluta- 
tion of  peace  to  rest,  for  peace  shall  fill  his  heart, 
Phil.  iv.  7.  In  the  opposite  case  it  was  only  an 
empty  sound  in  his  ear,  and  returned  without  delay 
to  him  from  whom  it  had  proceeded. 

Vs.  7.  And  in  the  same  house. — In  the  one, 
that  is,  where  they  are  received  by  children  of  peace. 
They  must  thus  avoid  even  the  appearance  of  seeking 
from  the  inhabitants  theirs  instead  of  them,  and  are 
not  permitted,  therefore,  even  in  a  meagre  entertain- 
ment to  find  any  cause  of  speedy  departure.  Comp. 
Malt.  X.  11 ;  Luke  ix.  4. 

Vs.  9.  Heal  the  sick. — The  brevity  of  this  com- 
mission in  comparison  with  the  detailed  instruction 
to  the  Twelve  (Matt.  x.  8)  is  not  to  be  overlooked. 
It  is  remarkable,  however,  that  the  Seventy,  on  their 
return,  speak  of  no  other  healing  of  the  sick  than 
the  casting  out  of  the  demons.  The  connection  of 
healing  and  preaching  here  gives  the  former  a  sym- 
bolical character. 

Vs.  11.  Even  the  very  dust. — See  the  remarks 
on  ch.  ix.  5,  and  Lange  on  Matthew  x.  14.  What 
there  was  not  yet  enjoined  on  the  Twelve  is  here  pre- 


scribed to  the  Seventy :  to  follow  even  this  last  act 
of  displeasure  with  the  repetition  of  the  word  of  love, 
that  the  kingdom  of  God  was  come  near.  But  now 
no  longer :  "  To  you  "  (spurious),  but  quite  generally. 
"  It  is  and  remains  true  that  it  is  come  near,  even 
though  you  contemn  it." 

Vs.  12.  I  say  unto  you  that  it  shall  be  moTs 
tolerable  in  that  day  for  Sodom.— According  to 
the  common  conception,  the  judgment  of  retiibu'tion 
has  already  smitten  Sodom  and  Oomorrah.  Accord- 
ing to  the  steady  teaching  of  the  New  Testament,  on 
the  other  hand,  this  judgment,  terrific  though  it  was, 
is  only  a  foretaste  of  that  which  is  to  be  expected  at 
the  end  of  days.  Comp.,  for  instance,  Jude  vs.  7. 
The  terrible  judgment,  moreover,  with  v^hich  the 
Lord  here  threatens  those  who  reject  His  servants, 
is  an  unequivocal  proof  of  the  liigh  rank  which  He 
ascribes  to  them,  compared  with  the  most  eminent 
men  of  God,  and  indirectly,  at  the  same  time,  a 
striking  revelation  of  His  own  entirely  unique  sell- 
consciousness. 

Vs.  13.  Woe  imto  thee,  Chorazin! — Comp. 
Matt.  xi.  20-24.  Here  again  it  is  as  before ;  who- 
ever assumes  that  the  Saviour  uttered  this  Woe  only 
once,  will,  at  the  same  time,  have  to  concede  that  it 
is  communicated  by  Matthew  in  the  most  natural 
connection.  Luke  then  introduces  this  saying  on 
this  occasion  apparently  because  he  had  just  given 
the  exclamation  over  Sodom,  and  also  communicates 
it  with  less  fulness  and  particularity.  On  the  other 
hand,  no  one  can  dispute  our  right  to  assume  here 
too  that  the  judgment  of  these  Galilean  towns  lay  so 
heavily  on  the  heart  of  Jesus  that  He  more  than 
once  uttered  forth  the  exclamation  of  woe  (Meyer). 
Something  subjectivistic  in  remarks  of  this  kind  is 
indeed  hardly  to  be  wholly  avoided.  Respecting  the 
locality  of  the  here-mentioned  places,  see  Lange  on 
Matthew,  xi.  20-24.  It  is  noticeable,  aud  at  the 
same  time  wise,  that  the  Saviour,  among  the  towns 
whose  judgment  He  denounces,  does  not  speak  ex- 
pressly of  Nazareth.  This  might  have  had  the  ap- 
pearance of  a  personal  revenge. 

They  Tvould  have  .  .  .  repented. — "  These 
words  are  remarkable  inasmuch  as  the  Saviour,  even 
as  respects  the  past,  speaks  of  nothing  as  absolute- 
ly necessary.  He  here  plainly  recognizes  the  freedom 
of  self-determination  and  possibility  of  the  contrary 
event."  Olshausen. — Undoubtedly,  there  must  have 
been  so  many  miracles  performed  as  well  at  Cho- 
razin as  at  Bethsaida,  that  this  judgment  was  fully 
deserved.  And  yet  the  Evangelists  relate  nothing 
whatever  of  them.  A  proof  certainly  that  they 
have  been  rather  frugal  than  lavish  m  the  writ- 
ing of  their  accounts  of  miracles.  Comp.  John  xxi. 
24,  2.5. 

Vs.  1 6.  He  that  heareth  you. — As  the  Seventy, 
although  they  were  not  invested  with  the  apostolic 
office,  nevertheless  saw  themselves  called  for  a 
time  to  an  apostolic  activity  so  weighty,  we  catmot 
be  surprised  that  the  Saviour  gives  also  to  them  an 
assurance  similar  to  that  with  wliich  He  had  formerly 
sent  forth  the  Twelve,  Matt.  x.  40. 

Vs.  17.  Returned  again  with  joy. — Although 
it  is  of  course  evident  that  tlie  return  of  the  different 
messengers  could  not  have  taken  place  at  the  same 
time,  Luke,  however,  so  represents  the  matter  as  if 
they  had  simultaneously  rendered  account  to  the 
Lord  of  the  result  of  their  journey,  and  had  received 
His  approbation  and  indeed  His  eulogy.  Not  a  soli- 
tary trace  of  the  permanent  gain  v.-hich  they  brought 
to  the  kingdom  of  God  has  been  preserved  to  us; 


168 


THE   GOSPEL  ACCORDING  TO  LUKE. 


yet  a  single  hint  is  given  of  the  momentary  im- 
pression which  they  elicited. — "  Even  the  de- 
mons."— To  their  eye  every  other  fruit  of  their 
labors  recedes  before  this  recollection.  If  we  con- 
sider that  a  command  to  cast  out  demons  had  not 
been  expressly  given  them,  and  that  this  attempt  a 
little  before  had  failed  even  when  made  by  nine 
apostles,  ch.  ix.  87  seq.^  we  can  still  better  under- 
stand this  joy  of  the  Seventy,  and  must  at  the  same 
time  entertain  the  most  favorable  ideas  of  their 
courage  and  of  their  strength  of  faith.  Their  right- 
eous joy  is  in  the  answer  of  the  Saviour  confirmed, 
augmented,  and  sanctified. 

Vs.  18.  I  beheld  Satan. — That  in  this  figurative 
speech  the  whole  fall  of  the  kingdom  of  darkness  m 
and  with  its  personal  head  is  portrayed,  can  as  little 
be  contested  as  that  here  it  is  a  beholding  with  the 
eye  of  the  spirit  that  is  spoken  of.  The  answer  to 
the  question,  when  or  how  long  previously  the  Sa- 
viour had  seen  this  spectacle,  is  determined  entirely 
by  the  connection  of  the  discourse.  If  this  saying 
stood  entirely  alone  there  would  not  be  the  least 
difficulty  in  understanding  an  earlier  period  in  the 
public  life  of  our  Lord  (Lauge),  or  even  in  going 
back  before  His  Incarnation  (Hofman).  In  a  very 
sound  sense  of  the  word  we  may  caU  the  whole 
inner  life  of  Jesus  a  continuous  spiritual  beholding 
of  the  discomfiture  of  the  kingdom  of  darkness ;  one 
which  is  to  be  restricted  to  no  particular  time.  But 
when  the  Saviour  utters  this  word  in  answer  to  the 
Seventy,  He  can  scarcely  mean  to  say  anything  else 
to  them  than  that  they  have  by  no  means  deceiv- 
ed themselves,  since  He,  accompanying  them  in 
spirit,  had  seen  the  sudden  downfall  of  Satan,  whose 
servants  the  demons  were.  It  is  not  an  isolated 
vision  which  is  here  spoken  of,  but  a  spiritual  intui- 
tion of  the  God-man,  before  whom  even  the  secrets 
of  the  world  of  spirits  are  discovered  and  he  open. 

Vs.  19.  I  have  given  unto  you  power. — 
Thus  does  the  Saviour,  by  a  new  assurance,  aug- 
ment the  joy  which  He  had  just  confirmed.  AeSccKa, 
according  to  the  corrected  reading  of  Tischendorf. 
The  Preterite  is  not  merely  a  reminiscence  of  the 
previously  given  plenitude  of  power,  but  also  a 
confirmation  and  renewal  of  the  same. — "  To  tread 
on  serpents  and  scorpions." — Undoubtedly  here 
also  similar  miracles  are  indicated  to  those  related 
in  Mark  xvi.  17,  18;  Acts  xxviii.  5;  Ps.  xci.  13, 
yet  only  so  far  as  they  were  revelations  of  the 
higher  spiritual  abihty  which  Christ  had  bestowed 
upon  them.  Not  only  to  shake  off  poisonous  ser- 
pents and  adders,  which,  comparable  to  inter- 
twining lightning-streams,  are  types  of  the  fallen 
Evil  One,  but  to  cast  down  all  might  in  the  spirit- 
ual world  which  exalted  itself  in  hatred  against 
Christ — this  was  their  holy  function.  Through  the 
Spirit  of  truth  they  had  to  make  subject  to  them- 
selves the  spirits  of  lies ;  but  in  this  noble  task  there 
lurks  also  a  dark  danger.  The  Lord  knows  how  the 
nets  of  temptation  are  first  stretched  for  the  favored 
among  His  own,  and  therefore  does  He  sancfify  their 
righteous  and  augmented  joy  by  a  word  of  most  car- 
nest  warning. 

Vs.  20.  Notwithstanding,  in  this  rejoice  not 
.  .  .  are  written  in  heaven. — The  word  ixaWov 
appears  here  added  to  the  text  only  to  bring  more 
clearly  into  view  that  the  Saviour  disapproves  their  joy 
at  the  subjection  of  the  spirits  not  unconditionally, 
but  only  relatively.  This,  however,  even  without 
such  an  addition,  is  sufficiently  obvious  from  the 
whole  spirit  and  connection  of  this  admonition.     The 


Saviour  wishes  them  not  to  rejoice  too  much  over 
anything  which  they  may  accomplish  for  the  king- 
dom of  God.  For  this  joy  might  easily  and  uncon- 
sciously be  joined  with  self-seeking  and  pride,  and 
besides,  would  not  always  dwell  in  their  hearts,  and 
might  perhaps  be  followed  by  conflict  and  disap- 
pointment ;  and  it  must  moreover  at  last  lead  them 
to  keep  their  eye  directed  more  without  than  within 
and  above.  Besides,  what  any  one  does  is  a  very 
deceiving  standard  for  the  judgment  of  his  inner 
worth.  One  may  cast  out  devils  and  yet  himself  be 
still  a  child  of  darkness  (Matt.  vii.  22) ;  therefore 
our  Lord  gives  to  their  joy  a  better  direction.  Even 
the  greatest  talents  and  gifts  cannot  be  compared  with 
the  prerogative  of  him  who  obtains  in  heaven  a 
place  of  honor.  — "  That  your  names."  —  The 
Seventy  knew  undoubtedly,  as  we  also  do,  the  beauti- 
ful figure  of  the  Old  Testament  which  depicts  to  us 
the  Eternal  One  with  a  book  before  His  face,  wherein 
He  notes  down  the  names  and  deeds  of  His  faithful 
servants.  Exodus  xxxiL  82,  88;  Malachi  iii.  16. 
Comp.  Rev.  iii.  5.  Our  Lord  now  rejoices  them  with 
the  transporting  assurance  that  tlieir  names  also 
shone  there,  and  directs  their  attention  in  this  way  to 
the  truth  that  their  own  deliverance  from  the  power  of 
the  devil  ought  to  dispose  them  far  more  to  thankful 
joy  than  their  most  glorious  triumph  over  his  dis- 
armed servants.  Tliis  prerogative  should  remain  to 
them  even  though  Satan  should  again  exalt  himself, 
even  though  their  name  should  not  be  renowned 
upon  earth,  even  though  it  should  be  there  forgotten. 
"  Contrarium  de  prcevaricatoribus,  in  terra  scriben- 
tur,  Jer.  xvii.  13."  Bengel.  Comp.  also  Psalm  Ixix. 
28  ;  Phil.  iv.  3. 

Vs.  21.  In  that  hour.— Comp.  Matt.  xi.  25,  26. 
That  the  here-following  words  of  the  Saviour  are 
given  by  Matthew  in  afar  more  significant  connection 
is  admirably  proved  by  Lange,  ad  loc.  That,  however, 
Luke  states  correctly  the  definite  occasion  on  which 
the  Saviour  gave  utterance  to  this  God-glorifying 
declaration,  appears  not  only  from  the  eV  avTij  rrj 
wpa,  but  also  from  the  whole  connection,  unless  one 
should  also  wish  to  reckon  this  saying  among  the  bis 
repetlta,  which  undoubtedly  has  its  difficulties  if  too 
often  resorted  to. 

Jesus  rejoiced. — If  from  the  preceding  words, 
vs.  20,  it  might  appear  as  though  the  Saviour  did  not 
wholly  share  the  transport  of  His  disciples,  and 
regarded  the  joy  which  they  reaped  in  their  work 
with  less  satisfaction  than  they  themselves,  we  see 
here  the  contrary,  and  by  the  one  word  vyaWidaaTo, 
Luke  otters  to  our  heart  and  our  imagination  the 
most  delightful  conception  :  the  hour  of  joy  in  the 
life  of  Jesus. 

That  Thou  hast  hid. — That  by  the  wise  and 
prudent  here  only  fancied  wise  men,  and  by  the 
in)inoi  not  ignorant  persons  in  themselves,  but  simply 
childlike  souls,  are  understood,  is  evident.  It  is  also 
evident  that  as  well  in  the  time  of  the  Saviour  as  in 
the  following  ages,  it  has  been  commonly  rejected  by 
the  former  and  received  by  the  latter.  But  what  are 
we  to  understand  by  this,  that  God  has  hidden 
these  things  from  the  wise  and  prudent  ?  To  say 
that  God  has  permitted  it,  but  in  no  wise  ordained  it, 
is  a  confession  that  testifies  of  perplexity  ;  was  it 
then  only  permission  that  God  revealed  it  to  the 
sunplc '?  To  maintain  that  God  has  arbitrarily  so 
ordained  it,  would  sound  like  a  blasphemy  of  God ; 
can  God  Himself  blind  me,  and  at  the  same  time 
make  my  blindness  the  ground  of  my  condemnation  ? 
Without  doubt  we  have  hei'c  to  understand  a  direct, 


CHAP.  X.  1-24. 


169 


yet  at  the  same  time  a  holy,  wise,  and  loving  disposi- 
tion of  things  by  the  Father,  one  which  is  thoroughly 
grounded  in  the  nature  of  things.  To  the  haughty 
man  it  is  morally  impossible  to  bow  before  Christ, 
and  the  connection  between  his  inner  corruption  and 
his  great  destitution  is  effected  by  God  Himself  God 
has  connected  the  pai'ticipation  in  His  kingdom  with 
a  condition  which  lay  within  the  reach  even  of  the 
most  simple :  namely,  lowliness  and  humility  of 
heart ;  wise  and  prudent  men  wantonly  made  them- 
selves unreceptive  of  this  blessing,  and  became  in 
consequence  of  this  obnoxious  to  this  judgment,  that 
God  hid  these  things  from  them.  And  if  our  Lord 
gives  thanks  therefor,  it  is  not  for  this  hiding  in  and 
of  itself,  however  deserved  it  may  be,  but  for  this,  that 
even  if  these  things  were  hidden  to  the  wise,  they  at 
least  did  not  remain  concealed  for  all.  An  example 
of  similar  construction  we  find,  among  others,  Rom. 
vi.  17.  This  Divine  ordinance,  by  which  so  many 
Btood  outside  of  His  kingdom,  was  at  the  same  time 
the  source  of  manifold  conflict  in  His  Ufe,  and  yet 
the  Saviour  is  not  only  perfectly  at  one  with  the  will 
of  the  Father,  but  rejoices  thereat,  and  declares :  yai,  6 
TvaTvp,  w.T.A. — In  the  idea  of  a  fvSoKia  of  course 
everything  arbitrary  must  be  avoided,  which  really 
indeed  appears  also  from  what  follows,  eixirpua-^ev  <rov. 
The  counsel  of  the  Father  may  be  sovereign,  but 
never  tyrannical. 

Vs.  22.  All  things  are  delivered  to  Me  by 
My  Father. — Again,  one  of  those  passages  where 
the  Christology  of  the  Synoptics  and  that  of  John 
surprisingly  concur.  Comp.  John  xvii.  2.  By  the 
limitation  of  the  TrdrTa  to  the  teaching  of  Jesus, 
Grotius  has  prepared  the  way  for  the  rationalistic  in- 
terpretation of  this  saying,  an  interpretation  which 
may  be  named  arbitrariness  and  superficialness  itself. 
It  appears,  moreover,  that  the  most  original  form  of 
this  saying  is  found  in  Matt.  ch.  xi.  27.  Comp. 
Lange  ad  loc.  and  that  the  form  in  Luke :  ouSeis  yivw- 
(TKei,ris  i(niv  b  uid?  must  be  considered  as  an  (undoubt- 
edly correct)  interpretamentum.  The  peculiar  pheno- 
menon that  this  saying  of  the  Lord  is,  in  the  writings 
of  Justin  Martyr,  even  three  times,  as  also  in  the  Clem- 
entines, and  in  Marcion  and  TertuUian,  read  in  exactly 
the  reverse  order  :  "  No  one  knows  the  Father  but  the 
Son,"  is  sufficiently  explained  by  that  with  which 
Iren^us,  adv.  Hcer.  iv.  14,  prefaces  the  mention  of 
this  deviation :  "  Hi  aufeni,  qui  peritiores  Apodolis 
esse  volunt,  sic  scribiint"  &c.  See  Olshausen,  "  Genu- 
ineness of  the  Four  Gospels"  p.  295. — "No  one 
knoweth." — The  Saviour  declares  therefore  that  a 
man  can  be  guided  only  by  the  knowledge  of  the  Son 
to  that  of  the  Father,  but  also  conversely  that  a  man 
can  be  guided  only  by  the  Father  to  the  knowledge  of 
the  Son.  And  that  the  complete  form  of  the  expres- 
sion would  also  require  the  addition,  "  Xo  one  knoweth 
the  Son  but  the  Father  and  he  to  whom  the  Father 
will  reveal  Him,"  appears  evident  from  vs.  216,  and 
from  Matt.  xvi.  17.  Respecting  the  conception  of 
Revelation  here  presented.  Dr.  Von  Bell,  Diss,  llieol. 
<Ze  vocibus  (pavepodv  ei  anoKaXv-KTav,  L.  B.  1849,  p. 
51,  deserves  to  be  compared.  Of  the  Seventy  and 
of  all  who  had  believed  through  their  word,  it  could 
without  doubt  be  said  that  the  Father  had  revealed 
Himself  through  the  Son  in  their  souls.  This  whole 
expression  of  the  most  exalted  self-consciousness 
might  at  the  same  time  serve  to  counteract  the  scan- 
dal which  one  or  another  might  take  at  the  rejection 
of  the  Gospel  by  the  wise  and  prudent. 

[The  exact  correspondence,  in  substance,  spirit, 
and  form,  of  this  passage,  Luke  x.  21,  22,  and  the 


parallel  passage,  Matt.  xi.  25-27,  with  the  Gospel  of 
John,  has  always  attracted  attention.  Yet  its  iso- 
lated character  in  the  two  SjTioptical  Gospels  is 
equally  apparent.  It  is  not  in  the  least  dikordant 
with  their  contents,  and  m  Luke  especially  is  seen  to 
be  in  thorough  harmony  with  the  context.  Never- 
theless, it  is  in  an  essentially  different  vem  from  the 
general  tone  of  our  Lord's  discourses  as  given  by  the 
Synoptics.  Yet  that  our  Lord  only  once  in  His 
public  life  broke  forth  into  a  distinct  declaration  of 
His  inner  relation  to  the  Father,  to  which,  neverthe- 
less, in  the  SjTioptics,  He  so  frequently  alludes,  is 
hard  to  beUeve.  This  passage  Ues  embedded  in  the 
Synoptical  discourses  as  a  vein  of  rich  ore,  which 
by  a  sudden  "  fault "  breaks  off,  showing  us  that  a 
continuous  mass  of  it  exists  somewhere,  and  at  the 
same  time  that  it  is  at  a  considerable  remove  from 
this  isolated  fragment.  This  original  matrix  we  find 
in  the  Gospel  of  John. — C.  C.  S.] 

Vs.  23.  Unto  His  disciples  .  .  .  privately. 
— Already  here  and  there  one  {see  vs.  25)  presses 
more  closely  to  the  circle  of  the  Seventy  who  gather 
around  Jesus  and  receive  His  exalted  eulogy.  The 
Saviour  unites  the  highest  wisdom  with  the  holiest 
transport  of  soul,  and  therefore  addresses  the  words 
now  following  to  them  apart.  In  Matt.  xiii.  16,  17 
also  this  saying  is  found :  yet  surely  it  appears  on 
thi^  occasion  doubly  congruous.  Whether  the  Sa- 
viour originally  named  kings  or  righteous  men  along 
with  the  prophets,  is  on  internal  grounds  exceed- 
ingly difficult,  and  on  external  grounds  not  at  all,  to 
be  determined. 

Vs.  24.  Many  prophets  and  kings. — One  of 
the  sublimest  utterances  of  our  Lord  which  appear 
in  the  Synoptical  Gospels.  He  proclaims  Himself  as 
Him  in  whom  alone  not  only  the  expectation  of  the 
earlier  time  is  fulfilled,  but  in  whom  also  the  Orna- 
ment and  Crown  of  mankind  has  appeared.  The  im- 
age of  a  David  and  Hezekiah,  of  an  Isaiah  and  Micah, 
rises  clearly  before  His  soul,  and  their  inner  life  stands 
before  His  spirit  as  a  life  of  expectation,  as  whose 
centre  and  fulfilment  He  recognized  Himself.  Over 
against  all  these  He  looks  upon  the  scanty  circle  of 
His  disciples,  who  are  infinitely  higher  privileged, 
and  as  if  He  feared  even  the  appearance  of  self-ex- 
altation when  He  testifies  of  Himself,  He  says  unto 
them  in  the  ear  what  soon  is  to  be  proclaimed  upon  the 
housetops :  "  More  than  Solomon,  more  than  Jonah 
is  here."  At  the  same  time  this  fehcitation  for  the 
Seventy  is  an  indirect  admonition  not  only  to  look 
with  continual  fiiith  upon  Him,  but  also  moreover  to 
listen  to  Him  with  all  the  devotion  of  which  kings 
and  prophets  would  certainly  have  counted  Him 
worthy.  Doubly  fitting  is  this  intimation,  since  the 
messengers  now  receded  again  into  the  circle  of  His 
ordinary  hearers,  and  the  placmg  of  such  a  saying 
at  the  conclusion  of  the  interview  with  the  Seventy 
appears  therefore  on  internal  grounds  exact. 


DOCTRINAL  AND  ETHICAL. 

1.  ;Si(;e  Exegctkal  and  Critical  remarks. 

2.  The  sending  forth  of  the  Seventy  is  a  new  reve- 
lation of  the  glory  of  the  King  of  the  kingdom  of 
Heaven.  It  is  a  repetition  of  that  which  had  already 
begun  in  smaller  measure  in  the  journeyings  of  the 
Twelve  tlirough  Galilean  towns  and  villages ;  an  evan- 
gelization in  a  field  that  is  yet  strange  or  hostile,  a  Home 
Mission  upon  a  continually  enlarging  scale.  Here  also 
do  the  messengers  of  Christ  go  two  and  two,  as  it  were 


170 


THE   GOSPEL  ACCORDING  TO  LUKE. 


in  remembrance  of  the  word  of  the  Preach-er,  Eccl.  iv. 
9,  10.  Accondiog  to  the  Lord's  own  word,  vs.  18, 
their  journey  at  the  same  time  bears  the  character 
of  a  vigorous  assault  upon  the  powers  of  darkness ; 
there  is  something  moreover  indescribably  naive  and 
touching  in  the  manner  in  which  they  reveal  their 
joy  over  the  success  of  their  momentous  undertaking. 
But  especially  is  this  new  preaching  a  powerful  voice 
of  awakening  for  the  lost  sheep  of  the  house  of  Israel 
to  come  to  the  Good  Shepherd,  and  the  Woe  over 
towns  in  which  such  works  were  done  was  certainly 
doubly  deserved. 

3.  The  image  of  the  genuine  minister  of  the  Gos- 
pel is,  in  the  address  of  the  Saviour  to  the  Seventy, 
placed  vividly  before  our  eyes.  The  substance  of 
His  preaching  is  a  message  of  peace,  comp.  Isa.  lii.  7, 
which  finds  echo  in  the  heart  of  the  son  of  peace, 
and  in  his  heart  alone.  The  demeanor  which  be- 
comes him  is  meekness,  contentment,  self-denial,  on 
the  one  hand — see  as  an  example  of  tlie  manner  in 
which  the  precepts  here  given  were  applied  by  Paul, 
1  Cor.  ix.  5  ;  2  Cor.  x.  16  ;  Rom.  xv.  20 — on  tlie  other 
hand  a  demeanor  of  dignity  when  despised  and  op- 
posed. The  authority  which  is  bestowed  upon  him 
is,  since  he  stands  in  the  service  of  the  truth,  in  a 
certain  sense  like  that  of  the  apostles,  nay,  like  that 
of  the  Lord  Himself,  notwithstanding  all  other  differ- 
ences in  office  and  sphere  of  activity.  And  his  honor, 
which  is  continually  unacknowledged  by  the  world, 
will  be  brilhantly  established  by  Him  that  hath  sent 
him,  when  once  the  judgment  upon  the  rejector  of 
the  Gospel  shall  be  revealed. 

4.  The  enduring  might  which  the  Saviour  has  be- 
stowed on  His  witnesses  in  the  spiritual  sphere  is  at 
the  same  time  an  indirect  argument  against  the  cor- 
rectness of  the  limited  view  of  those  who  would  re- 
strict the  gift  of  miracles  almost  exclusively  to  the 
circle  and  the  age  of  the  Apostles;  instead  of  believ- 
ingly  receiving  the  Saviour's  word,  John  xiv.  12. 
Comp.  the  weighty  dissertation  of  Tholuck  upon  the 
miracles  of  the  Catholic  Church,  in  the  first  part  of 
his  miscellaneous  writings. 

5.  In  the  well-known  letter  of  Publius  Lentulus 
to  the  Roman  Senate,  which  is  alleged  to  contain  a 
description  of  the  person  of  the  Saviour,  there  is 
contained  among  other  things  the  testimony :  qui 
nunquam  visus  est  r'idere,  fiere  autem  scejnus.  To 
this  rigoristic  and  ascetic  view,  what  Luke  here  re- 
lates of  the  Saviour's  joy  of  soul  is  strikingly  opposed. 
Here  at  least  His  countenance  is  refulgent  with  in- 
most joy.  His  head  He  raises  triumphantly  towards 
Heaven,  and  from  His  whole  being  shines  forth  a 
glow  of  blessedness.  The  sublimity  of  this  joy  we 
feel  the  more,  when  we  compare  with  it  that  of  the 
Seventy.  They  rejoice  in  the  great  things.  He  in  the 
good  brought  to  pass ;  they  have  their  joy  directed 
to  the  outer,  Jesus  His  to  the  moral,  world ;  they  re- 
joice alone  in  the  present,  Jesus  also  in  the  i^ast  and 
the  future ;  they  are  disposed  to  self-praise,  Jesus  to 
thankful  adoration.  Oiily  once  besides  do  we  hear 
Him  with  such  complete  publicity  glorify  the  name 
of  the  Father.  It  is  just  before  the  raising  of  Lazarus 
(John  xi.  42),  both  times,  therefore,  when  spiritually 
dead  awake  to  higher  life.  The  subject  and  the 
character  of  His  joy  is,  therefore,  a  proof  of  the  sajdug, 
John  xiv.  9. 

6.  The  utterance,  "  No  one  knows  the  Son  save 
the  Father,"  is  one  of  the  most  convincing  testimonies 
for  the  true  Godhead  of  Christ.  One  who  was  only 
a  created  spirit  or  an  immaculate  man  could  not 
possibly    without    blasphemy   against    God    testify 


this  of  Himself.  If  only  the  Father  knows  perfectly 
who  the  Son  is,  we  must  then  give  up  all  hope  of  search- 
ing out,  on  tills  side  of  the  grave,  so  much  of  this  depth 
that  the  object  of  faith  shall  have  become  wholly 
the  object  of  the  Christian  Gnosis.  Touching  the 
Almighty,  we  cannot  find  Him  out,  Job  xxxvii.  23, 
On  the  other  hand,  we  must  be  careful  to  make  a  dis- 
tinction between  cognitio  vera  etadcequata,  and  doubt 
only  of  the  latter  and  not  of  the  former.  It  is  there- 
fore as  over-precipitate  as  superficial  when  this  saying 
of  the  Saviour  has  not  seldom  been  used  as  a  catch- 
word in  order  to  repress  as  impossible  or  unprofit- 
able a  more  than  superficial  investigation  of  the 
person  and  work  of  the  Saviour.  The  saying,  "  No 
one  knows  the  Son  but  the  Father,"  can  at  most  be  a 
result  but  never  a  hindrance  of  a  renewed  Christolog- 
ical  investigation,  and  least  of  all  a  cloak  for  indiffer- 
entism  or  ignorantism.  The  remark  of  Otto  Von 
Gerlach  on  Matt.  xi.  27  is  well  worthy  of  being  com- 
pared here. 

7.  The  Gospel  stands  not  below  but  above  the 
understanding  of  the  wise  and  prudent  in  tlieir  own 
eyes.  One  misuses  the  word  of  the  Lord  concerning 
babes  and  the  simple  if  he  reads  therein  an  authori- 
zation of  stupidity  and  narrowness,  and  a  sentence  of 
condemnation  against  science  and  a  true  Christian 
depth  of  apprehension.  True  wisdom,  however,  can 
only  be  that  which  is  joined  with  child-like  simphcity, 
and  as  true  knowledge  leads  to  faith,  so  can  faith 
alone  bring  us  to  true  science.  It  is,  however,  no 
shame  but  an  honor  to  the  Gospel  that  it  can  be 
nothing  for  those  who  will  not  learn  but  judge,  will 
not  humble  themselves  but  bear  rule,  comp.  1  Cor. 
i.  and  ii. 

8.  "  Rejoice  that  your  names  are  written  in  hea- 
ven," a  dictum  probans  for  the  doctrine  of  the  Evan- 
gelical Church  that  a  behever  even  in  this  life  may  be 
assured  of  his  eternal  salvation.  When  Mohler  [the 
eminent  Roman  Catholic  SymboUst]  asserts  that  he 
"  in  the  neighborhood  of  a  man  who  without  any  re- 
striction declared  himself  sure  of  his  salvation  should 
be  in  g,  high  degree  uneasy,"  nay,  "that  he  could  not 
repel  the  thought  that  there  was  something  diabolical 
beneath  this,"  he  thereby  affords  us  a  deep  glance  into 
the  comfortlessness  of  a  heart  which  seeks  the  ulti- 
mate ground  of  its  hope  in  self-righteousness  [as 
many  Protestants  do,  who  agree  with  the  Roman 
Cathohc  church  in  making  their  own  assurance  of 
salvation  depend  upon  their  attainments  in  holiness, 
instead  of  resting  in  simple  faith  in  the  consciousness 
that  they  have  committed  themselves  to  Christ. — C, 
C.  S.],  but  he  shows  at  the  same  time  that  he  has  not 
compreliended  the  word  of  the  Lord  to  the  Seventy 
in  its  whole  depth.  It  is  well  known  that  this,  "  Re- 
joice that  your  names  are  written  in  heaven,"  was 
the  worthy  answer  of  the  dying  Haller  to  the  friends 
who  congratulated  him  on  the  honor  of  a  visit  in  his 
last  hours  from  the  Emperor  Joseph  II. 


nOMILETICAL  AKD  TRACTIC^U^. 

The  Saviour's  work  of  love  an  unwearied  and  con- 
tinual work  of  love. — The  preaching  of  the  word  of 
the  kingdom  of  Heaven  must  be  continued  in  ever- 
increasing  measure. — Even  yet  the  Lord  often  sends 
forth  His  servants  two  and  two. — Value  and  difiBculty 
of  collegial  relations  among  the  ministers  of  the  Gos- 
pel.— The  husbandry  of  God:  1.  Great  is  the  harvest; 
2.  few  are  the  laborers  ;  3.  God  alone  can  restore  the 
just  relation  between  harvest  and  laborers. — God 


CHAP.  X.  1-24. 


171 


the  Lord  of  the  harvest,  who  1.  Detemiiues  the  time 
of  the  harvest;  2.  appoints  the  laborers  for  the  har- 
vest ;  3.  guards  the  success  of  the  harvest ;  4.  deserves 
the  thank-offermg  of  the  harvest. — Prayer  to  the  Lord 
of  the  harvest :  1.  Its  contents ;  2.  its  ground ;  3.  its 
blessing. — The  vocation  of  the  messengers  of  the 
Gospel  on  its  bright  and  dark  side ;  1.  Christ  Him- 
self sends  them  out,  but,  2.  as  lambs  in  the  midst  of 
wolves. — The  Christian  freedom  from  care  of  those 
who  serve  the  kingdom  of  Heaven. — The  preaching 
of  the  Gospel  at  the  same  time  a  salutation  of  peace 
and  a  declaration  of  war. — Only  the  son  of  peace 
can  receive  and  appropriate  the  salutation  of  peace. 
— The  coming  of  the  Gospel  into  the  circle  of  do- 
mestic Ufe. — "  We  seek  not  yours  but  you." — The 
fundamental  features  of  a  future  Halieutics  and  Poi- 
menics  [or,  in  other  words,  of  a  theory  of  the  two 
branche3  of  the  minister's  work,  the  conversion  of 
men  as  a  fisher  of  souls,  and  the  training  of  converts 
as  a  shepherd  of  souls. — C.  C.  S.]  comprised  in  the 
instructions  given  to  the  Seventy. — The  laborer  is 
worthy  of  his  hire:  1.  However  imperfect  he  be  he 
certainly  deserves  it ;  2.  however  late  it  may  come 
he  always  receives  it. — 'larphs  yap  avrjp  iroAXwv  avrd- 
|ios  aWoou. — Even  the  severest  utterance  of  the  re- 
jected witnesses  of  Christ  may  never  bear  the  char- 
acter of  a  personal  vengeance. — Holy  wrath  and  in- 
exhaustible love  united  in  the  ambassadors  of  Christ. 
— The  greater  the  privileges  the  greater  the  responsi- 
biUty. — The  wrath  of  the  Lamb,  Rev.  vi.  16. — 
What  the  desolated  cities  of  antiquity  testify  to  un- 
believing posterity. — A  future  judgment  awaits  even 
sinners  already  condemned. — Capernaum  the  image 
of  unbelieving  Christendom  :  1.  The  darkness  resting 
upon  Capernaum ;  2.  the  light  rising  upon  Caper- 
naum ;  3.  the  enmity  reigning  in  Capernaum  ;  4.  the 
judgment  passed  upon  Capernaum. — The  Saviour  re- 
gards the  cause  of  His  ambassadors  as  His  own. — 
Whoever  rejects  the  Gospel  rejects  not  man  but  God. 
— Whoever  as  the  servant  of  Christ  seeks  not  his  own 
honor,  him,  sooner  or  later,  shall  his  Master  bring  to 
honor. 

Whoever  has  gone  forth  into  the  service  of  the 
Lord  owes  Him  first  of  all  an  account  thereof. — Be- 
fore the  name  of  Jesus  all  the  powers  of  darkness 
must  bow. — Satan's  fall :  1 .  Perceived  by  Jesus  ;  2. 
elfected  by  Jesus  ;  3.  celebrated  by  Jesus. — The  fall- 
ing of  Satan  and  the  falling  of  lightning  :  1.  The  height 
of  both ;  2.  the  quickness  of  both  ;  3.  the  depth  of 
both. — The  greatest  triumphs  over  the  might  of  dark- 
ness are  known  to  the  King  alone,  not  to  the  servants. 
— Jesus,  treading  on  serpents,  gives  the  same  power 
also  to  His  church,  Rom.  xvi.  20. — Naught  can  harm 
him  who  harms  not  himself. — Dominion  over  the 
world  of  spirits,  however  desirable  it  may  be,  is  yet 
not  the  deepest  ground  for  the  joy  of  the  disciples  of 
Jesus. — The  highest  eulogy :  "  Your  names  are  written 
in  Heaven:  "  1.  How  it  is  to  be  understood  ;  2.  how 
desirable  it  is ;  3.  how  alone  it  is  to  l)e  obtained. — 
The  certainty  of  salvation:  1.  Its  only  ground;  2. 
its  all-surpassing  worth. — Can  even  a  name  wi-itten 
in  the  book  of  life  be  blotted  out  of  it  again  ?  Rev. 
iii.  5. 

" In  the  same  hour  Jesus  rejoiced  in  spirit:"  1. 
An  example  of  the  joy  which  the  Lord  sometimes  ex- 
periences upon  earth ;  2.  an  image  of  the  joy  which  He 
now  experiences  in  Heaven ;  3.  a  presage  of  the  bless- 
edness which  He  shall  hereafter  taste  when  the  king- 
dom of  God  shall  be  fully  perfected. — The  joy  of  the 
Saviour  and  the  joy  of  His  people. — How  true  Christian 


joy  elevates  itself  to  praise  and  thanks. — The  sove- 
reignty of  the  Father  of  hght:  1.  The  Father  in  Heaven 
at  the  same  time  Lord  of  Heaven  and  earth  ;  2.  the 
Lord  of  Heaven  and  earth  at  the  same  time  a  heavenly 
Father. — The  kingdom  of  God,  now  as  ever,  hidden 
from  the  wise  and  prudent,  and  revealed  unto  babes : 
1.  This  is  not  different,  a.  in  the  days  of  the  Saviour, 
b.  in  later  ages,  c.  in  our  time  ;  2.  this  ca?inot  be  dif- 
ferent, a.  objective  cause  in  the  nature  of  the  Gospel, 

b.  subjective  in  the  human  heart,  c.  supernatural  in 
the  counsel  of  God ;  3.  this  may  not  be  diiferent,  for 
even  in  this  way,  a.  the  divmity  of  the  Gospel  is  con- 
firmed, b.  the  requirements  of  the  Gospel  are  satisfied, 

c.  the  trial  of  the  Gospel  is  assured. — God's  good 
pleasure  in  concealing  and  reveahng  the  truth  of  sal- 
vation: 1.  An  uncensurable,  2.  an  unalterable,  3. 
an  adorable  good  pleasure. — Even  though  it  appear 
enigmatical,  yet  must  faith  approve  tlie  good  pleasure 
of  the  Father. — It  is  possible  to  be  wise  and  prudent 
and  at  the  same  time  to  be  a  child  and  simple,  1  Cor. 
xiv.  2. — Xot  the  developed  understanding  but  the 
soul  longing  for  salvation  is  the  first  point  of  attach- 
ment for  the  things  of  the  kingdom  of  God. — The 
power  bestowed  on  the  Lord  Christ  by  the  Father : 
1.  An  unhmited ;  2.  a  legitimate;  3.  a  beneficent; 
4.  an  ever-enduring  power. — The  whole  unique  rela- 
tion between  the  Son  and  the  Father:  1,  How  far  it 
is  the  object  of  our  faith :  2.  how  far  it  can  be  the 
object  of  our  knowledge. — How :  1.  The  Son  reveals 
to  us  the  Father,  but  also,  2.  the  Father  reveals  to 
us  the  Son. — The  relation  between  the  Father  and 
the  Son :  1.  The  highest  mystery  ;  2.  a  revealed  mys- 
tery ;  3.  even  after  the  revelation  yet  continually  a 
partially  concealed  mystery. — The  blessed  lot  of  tlie 
sincere  disciples  of  the  Lord. — In  Christ:  1.  The 
highest  expectation  of  antiquity  fulfilled  ;  2.  tlie  high- 
est ideal  of  mankind  realized ;  3.  the  highest  reve- 
lation of  the  Godhead  bestowed. — No  prophet  or 
king  of  the  Ancient  Covenant  so  blessed  as  the  heir 
of  the  new. — In  order  to  see  that  which  is  highest  on 
earth,  there  is  no  need  to  be  prophet  or  king,  but 
only  a  disciple  of  Jesus. 

Starke  : — Hedinger  : — For  faithful  teachers  God 
must  be  entreated. — Faithful  laborers  in  church  and 
school  grow  not  of  themselves,  nor  are  they  taken 
from  the  trees ;  God  gives  and  sends  them. — Those 
who  are  sent  of  God  must  possess  the  quahties  of  sheep 
and  lambs,  1  Tim.  iii.  3. — Osiander  :— Preacheiy 
should  be  content  with  little,  and  remain  mindful  of 
this,  that  the  kingdom  of  God  is  not  meat  and  drink, 
Rom.  xiv.  17. — When  the  common  usages  of  the 
country  have  nothing  sinful  in  them,  they  are  un- 
doubtedly by  all  means  to  be  observed. — J'iova  Bibl. 
Tub. : — Happy  are  they  who  arc  sons  of  jieace,  on 
whom  rests  the  peace  of  the  children  of  God,  Gal. 
vi.  16. — Woe  to  the  houses  where  the  blessing  brought 
turns  back  again. — "  If  we  have  sown  spiritual 
things  for  you,  is  it  a  great  matter  if  we  shall  reap 
your  carnal  things  ?  "  1  Cor.  ix.  11. — Cramer  :— In 
hell  there  will  doubtless  be  grades  of  damnation, 
Luke  xii.  4Y,  48. — Quessel  : — This  is  a  holy  al)ys3 
of  the  judgment  of  God,  that  tlie  Gospel  is  preached 
even  to  those  who  reject  it,  and  that  it  has  not  been 
preached  for  those  who  would  have  repented,  Rom. 
xi.  33. — Hova  Bibl.  Tub. : — By  repentance  one  can 
avert  from  himself  temporal  and  eternal  destruction, 
1  Kings  xxi.  29  ;  Jer.  x.xvi.  3  ;  Jon.  iii.  10. — The 
condition  of  very  great  exaltation  is  dangerous,  for 
it  is  exposed  to  very  heavy  lalls,  Obadiah  iv. — Brex- 
xiLs  : — Joy  from  divine  blessings  bestowed  must 
keep  within  bounds,  and  lead  to  the  watchword,  Psalm 


172 


THE  GOSPEL  ACCORDING  TO  LUKE. 


cxv.  1* — Ma  JUS  : — The  holy  ministry  has  the  de- 
struction of  the  kingdom  of  Satan  as  its  design. — 
Canstein  : — That  God's  children  often  rejoice  more 
over  lesser  than  greater  heavenly  benefits  is  a  sign 
of  their  imperfection. — Hedinger  : — Not  gifts  but 
faith  saves. — In  the  kingdom  of  God  one  has  not  only 
occasion  to  weep,  but  also  heartily  to  rejoice  over  the 
goodness  of  God  and  the  marvellous  things  which  He 
does  for  the  children  of  men. — Osiander  : — Not  all 
the  wise  are  rejected,  and  not  all  the  shnple  enlight- 
ened ;  they  who  lay  off  their  wisdom  and  go  to  Christ 
to  school  shall  be  instructed  unto  the  kingdom  of 
Heaven.— Canstein  : — The  natural  knowledge  of 
God  is  not  enough  to  salvation,  else  had  we  needed 
no  special  revelation. — Zeisius  : — Oh,  what  an  admi- 
rable preeminence  of  the  New  Testament  above  the 
Old,  but  also  much  heavier  condemnation  of  unthank- 
ful Christians  than  of  the  Jews,  Heb.  ii.  2. — Bren- 
xips : — The  fiithers  of  the  Old  Testament  were  saved 
as  much  by  the  cross  of  Jesus  Christ  as  we,  only  that 
for  us  the  light  shmes  clearer  than  for  them,  Acts 
sv.  11. 

Heubner  : — With  Christ  man  can  do  more  than 
he  believes ;  our  faintheartedness  is  often  put  to  shame. 
How  many  simple  missionaries  accomplish  by  faith 
what  the  profoundest  theologians  without  faith  would 
not  lay  hand  to. — Christ  plainly  took  the  kingdom 
of  evil  spirits  for  something  real. — If  we  are  purely 
bound  to  Christ  no  enemy  is  dangerous  to  us. — How 
different  worldly  and  heavenly  praise. — Bengel  : — 
How  can  one  know  whether  his  name  is  written  in 
the  book  of  Life  ?     With  this  point  one  must  not 

[*  The  German  here  has  losung,  which  appears  to  he  a 
misprint  for  "  losung." — C.  C.  S.] 


make  the  beginning  of  the  salutary  doctrine,  which 
first  brings  forward  repentance  and  faith,  but  make 
a  conclusion  thereunto,  as  the  epistle  of  Paul  to  the 
Romans  in  particular  exhibits.  Only  look  to  it  that 
thou  ever  hold  faithful  to  the  name  of  the  Lord  Jesus 
Christ,  for  the  rest  let  Him  take  care.  If  thy  name 
appears  with  renown  in  human  registers,  that  helps 
thee  nothing,  but  hurts  thee  rather. — Schleier- 
macher  : — Rejoice  not  over  what  you  accomplish 
(Sennon  3,  page  24),  for  the  reason :  1.  That  it  caimot 
be  the  standard  of  our  own  value  ;  2.  that  it  conflicts 
with  love  to  judge  any  one  according  to  this ;  3.  that 
we  cannot  always  hold  fast  this  joy. 

VoN  Gerlach  : — There  comes  the  hour  of  fulfil- 
ment of  all  longings  and  hopes,  as  it  has  come  for  the 
world  in  Jesus  Christ.  What  the  prophets  had  por- 
trayed in  individual,  ever-clearer  traits  of  His  image 
in  their  prophecies,  this  appeared  in  Him  Himself  in 
full  glory.  Thus  could  no  prophet  have  conceived  Him, 
and  still  less  have  portrayed  Him.  Although  there 
is  no  doctrine  of  the  New  Testament,  of  which  the 
beginnings  were  not  already  to  be  found  in  the  Old, 
although  everything  concerning  Christ  has  been  said, 
scattered  here  and  there ;  yet  who,  before  His  appear- 
ance, could  have  had  even  a  presentiment  of  this  union 
of  the  highest,  holiest,  Divine  majesty  and  the  deepest 
lowliness  of  humility,  of  the  most  powerful  might 
and  the  fieriest  zeal  with  the  stillest  meekness  and 
patience.  Of  the  inestimable  privileges  of  the  true 
Christian,  the  word  of  Saint  Bernard  holds  good : 

Quocumque  locofiiero, 
Jestim  meum  desidero, 
Quam  Ixtus,  quum  invenerol 
QiMm/elix,  quum  tenuerol 


C.  A  School  of  Love,  of  Faith,  and  of  Prayer.     Ch.  X,  25— XI.  13. 


1.  The  Good  Samaritan  (Ch.  X.  2o-3Y). 
(Vss.  23-27,  Gospel  for  the  13th  Sunday  after  Tiinity.) 

25  And,  behold,  a  certain  lawyer  stood  up,  and  tempted   him  [putting   him  to  the 

26  proof],  saying,  Master  [Teacher],  what  shall  I  do  to  inherit  eternal  life?     He  said  unto 

27  him,  What  is^ written  in  the  law?  how  readest  thou?  And  he  answering  said,  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
strength,  and  with  all  thy  mind ;  and  thy  neighbour  as  thyself  [Deut.  vi.  5 ;  Lev.  xix. 

28  18].     And  he  said  unto  him,  Thou  hast  answered  right:  this  do,  and  thou  shalt  live. 

29  But   he,   willing   to  justify   himself,   said   unto    Jesus,   And  who   is   my  neighbour? 

30  And  Jesus  answering  said,  A  certain  man  went  down  from  Jerusalem  to  Jericho,  and 
fell  among  tliieves  [robbers],  which  stripped  him  of  his  raiment,  and  woimded  Mm,  and 

31  departed,  leaving  him  half  dead.     And  by  chance  there  came  down  a  certain  priest  that 

32  way;  and  when  he  saw  him,  he  passed  by  on  the  other  side.  And  likewise  a  Levite 
[also],  when  he  was  at  [having  come  to]  the  place,  came  and  looked  on  him,  and  [and 

33  seeing  him]  passed  by  on  the  otlier  side.     But  a  certain  Samaritan,  as  he  journeyed, 

34  came  where  he  was;  and  when  he  saw  him,  he  had  compassion  on  him,  And  went 
to  him,  and  bound  up  his  wounds,  pouring  in  [on]  oil  and  wine,  and  set  him  on  his  own 

35  beast,  and  brought  him  to  an  inn,  and  took  care  of  him.  And  on  the  morrow  wlien  he 
departed,^  he  took  out  two  pence  [denarii],  and  gave  them  to  the  host,  and  said  unto 
him,  Take  care  of  him :  and  whatsoever  thou  spendest  more,  [I]  when  I  come  again, 

36  I  [om.,  I]  will  repay  thee.     Which  now  of  these  three,  thinkest  tliou,  was  neighbour 

37  unto  him  that  fell  among  the  thieves  [robbers]  ?     And  he  said,  He  that  shewed  mercy 


CHAP.  X.  26-37. 


173 


[to  e'Aeos,  the  merciful  act]   on  him. 
thou  hkewise. 


Then   [And^]  said  Jesus  unto  him,  Go,  and  do 


1  Vs.  35. — 'Ef eX^oJi'  (vox  molestissima,  Soliultz).  It  is  possible  that  it  was  omitted  on  account  of  the  following  iKPaXiiv 
(Meyer),  but  more  probable  that  it  is  an  explicative  addition,  since  the  mention  of  the  avpiov  would  of  itself  direct  atten- 
tion to  the  continuance  of  the  journey.    [Cm.  B.,  D.,  L.,  Sin. ;  Tischendorf,  Meyer,  Alford  retain  it. — C.  C.  S.] 

2  Vs.  37. — Eec. :  elirev  ovv.    The  I'easons  for  Se  preponderate. 


EXEGETICAIi  AND  CRITICAIi. 

Vs.  25.  A  certain  lawyer.  —  According  to 
Strauss  we  have  here  only  a  different  tradition  of  the 
occurrence  which  is  related  by  Matthew,  xxii.  37-40, 
and  Mark,  xii.  28-34.  But  whoever  compares  the  two 
accounts  attentively  will  probably  come  with  us  to 
the  conclusion,  that  Luke  relates  something  entirely 
different.  Although  almost  superfluous,  compare 
moreover  Lange,  Leben  Jesu,  ii.  p.  1242. 

Putting  Him  to  the  proof. — It  is  as  if  Luke 
would  by  the  very  commencement :  Kal  iSov,  draw  our 
attention  to  the  contrast  between  the  joyful  emotions 
of  the  circle  of  friends  which  had  but  just  heard  from 
Jesus'  mouth  words  of  approbation  and  joy,  and  the 
cold  stranger  who  bestirs  himself  to  prepare  for  the 
Master  new  snares.  It  is  a  voij-ikos,  who  is  perhaps 
distinguished  from  the  Pharisees  in  this  (comp. 
Luke  si.  44,  45),  that  he,  more  than  these,  holds  to 
the  letter  of  the  law  of  Moses ;  but  in  no  case  a 
Sadducee,  or  a  Herodian,  since  his  highest  striv- 
ing appears  directed  towards  eternal  Ufe.  He  ap- 
pears as  an  fKiriipd(a>v,  and  as  this  word  is  always 
used  in  an  unfavorable  sense,  we  are  at  least  to  as- 
sume that  he  wished  to  find  out  whether  the  Saviour 
also  would  teach  anything  which  was  in  conflict  with 
the  law  of  Moses.  His  question  springs  therefore 
from  a  very  different  source  from  that  of  the  rich 
young  man,  Matt.  xix.  16,  and  without  doubt  he  ex- 
pects a  very  different  answer  from  this  one,  which,  on 
the  position  of  the  law,  was  the  only  possible  one. 
He  is  first  put  to  shame  by  the  very  fact  that  the 
Saviour  gives  him  to  hear  nothing  strange,  but  sim- 
ply that  which  was  perfectly  familiar. 

Vs.  27.  Thou  shalt  love. — It  speaks  perhaps 
favorably  for  this  vofjLLKos  that  he  does  not  name  one 
or  several  special  precepts,  but ,  immediately  brings 
forward  the  spirit  and  main  substance  of  the  law, 
which  the  Saviour,  in  a  case  not  wholly  dissimilar, 
was  obliged  first  to  remind  the  inquirer  of,  Matt.  xxii. 
38,  39.  So  much  the  sadder  was  it  here  that  with  so 
clear  a  knowledge  of  the  law,  there  was  joined  an 
utter  lack  of  self-knowledge. 

Vs.  29.  Willing  to  justify  himself. — Perhaps 
the  scribe  took  the  reply,  "  this  do,"  as  an  indirect 
reproach  that  he,  to  his  own  amazement,  had  not  yet 
done  it,  and  now  apparently  his  conscience  begins  to 
speak.  But  he  will  justify  himself,  inasmuch  as  he 
intimates  that  he,  in  this  respect  at  least,  had  already 
fulfilled  the  requirement  of  the  law,  unless  it  were 
that  Jesus  perhaps  by  the  words  "thy  neighbor" 
might  have  some  different  meaning  from  himself. 
But  better  still,  we  are  perhaps  to  conceive  the  matter 
thus  :  if  the  answer  was  so  simple  as  it  appeared  to 
be  from  the  words  of  our  Saviour,  there  might  un- 
doubtedly be  need  of  an  excuse  that  he  had  ap- 
proached Jesus  with  so  trifling  a  question.  He 
wishes,  therefore,  by  this  more  particular  statement 
to  give  the  Saviour  to  feel  that  precisely  this  is  the 
great  question,  namely,  whom  he  is  to  regard  as  his 
neighbor  and  whom  not ;  and  as  to  this,  our  Lord 
now,  in  the  immediately  following  parable,  gives  him 
a  definite  exposition. 


Vs.  30.  From  Jerusalem  to  Jericho. — Ac- 
cording to  Lange,  the  journeying  of  the  Saviour  in 
Samaria,  and  the  sending  of  the  Seventy  into  the 
towns  and  villages  of  the  Samaritans,  had  possibly 
offended  this  scribe,  and  our  Lord,  by  the  delinea- 
tion here  following,  wishes  indirectly  to  shame  this 
narrow-heartedness.  It  may  also  be  conjectured  that 
our  Lord  on  His  own  journey  through  Samaria  to- 
wards Jerusalem  was  at  this  very  moment  on  the 
way  between  Jericho  and  the  capital,  and  had  there- 
fore chosen  the  scene  of  the  parable  precisely  in 
loco.  If  we  now  add  to  this  that  the  vUlage,  vs.  38, 
was  Bethany,  whither  He  must  come  before  He  en- 
tered the  city,  we  then  obtain  at  least  some  concep- 
tion of  the  course  of  this  journey  of  our  Saviour. 

And  fell  among  robbers.  —  The  wilderness 
between  Jericho  and  Jerusalem  was  known  as  in- 
secure. See  JosEPHUS,  De  Bella  Judaico,  iv.  8,  3,  and 
HiERONYMCs,  ad  Jerem.  iii.  2.  Wholly  encircled  by 
robbers  (TrepieVea-ej'),  he  addresses  himself  fruitlessly 
to  defence,  and  remains  lying  wounded  on  the  road, 
while  they,  with  his  garments  and  the  remaining 
booty,  take  themselves  off.  Already  half  dead,  he 
must  infallibly  expire  if  help  does  not  with  all  speed 
appear  for  him. 

Vs.  31.  By  chance. — '■'■  Multw  occasiones  bonce 
latent  nub  Us,  quce  forluita  videantur.  Scriptura  nil 
describit  femere,  id  fortuitum ;  hoc  loco  opponitur 
necessitudini."  Bengel. — A  priest — a  Levite. — 
It  is  well  known  that  at  Jericho  many  priests  had 
their  abode,  who,  when  their  turn  came,  discharged 
the  service  of  the  sanctuary  at  Jerusalem.  Com- 
monly they  appear  to  have  chosen  the  longer  but 
safer  road  by  Bethlehem,  so  that  it  was  an  exception 
when  they  travelled  through  the  wilderness.  It  here 
brings  into  so  much  the  more  striking  light  their  want 
of  feeling,  that  the  two  do  not  pass  on  without  first 
having  come  nearer  and,  more  or  less  exactly,  taken 
note  of  the  state  of  the  case.  This  inspection,  how- 
ever, merely  persuades  them  of  the  gi'eatness  of  the 
danger  that  awaits  them  also  if  they  delay  even  for 
an  instant,  and  therefore  they  make  haste  to  quit  the 
way  of  blood  as  quickly  as  possible.  Neither  the 
voice  of  humanity,  nor  that  of  nationality,  nor  that 
of  religion,  speaks  so  loudly  to  their  heart  as  the 
desire  of  self-preservation. 

Vs.  33.  A  certain  Samaritan,  as  he  jom- 
neyed. — From  the  very  choice  of  this  example,  it  is 
evident  that  the  injured  man  was  certainly  no  hea- 
then (Olshausen),  but  a  Jew,  in  whom,  however,  his 
benefactor  views,  before  all,  an  unhappy  mail. — Oil 
and  wine. — Customary  remedies,  see  Isa.  i.  6  and 
Wetstein,  ad  loc. — He  had  compassion  on  him. 
— "  Animi  motus  sincerus  prwcedit,  quetn  scquuntur 
facta,  animo  congruentia.''''  Grotius.  Mark  the 
beautiful  climax.  First  the  compassionate  heart, 
then  the  helping  hand,  next  the  ready  foot,  finally 
the  true-hearted  charge. 

Vs.  35.  He  took  out  two  denarii. — 'EKPaAiif, 
"  graphic :  out  of  a  girdle,"  Meyer.  He  leaves  the 
unhappy  man  in  rest,  but  takes  care  also  that  no 
difficulty  shall  arise  to  him  after  his  departure  on  the 
score  of  payment.  From  his  promise  to  make  good 
what  may  be  lacking  on  his  return,  we  may  perhaps 


174 


THE   GOSPEL  ACCORDING  TO   LUKE. 


draw  the  inference  that  the  oSeiwv  expresses  not 
only  the  conditio,  but  also  the  habitus,  of  the  Sa- 
maritan. 

Vs.  87.  The  merciful  act,  rh  eAeor. — The  defi- 
nite species  of  compassion,  that  is,  which  was  de- 
scribed in  the  parable.  It  has  been  often  remarked 
that  the  scribe  by  this  circumlocutory  answer  wished 
to  avoid  mentioning  the  name  of  Samaritan.  See, 
e.  g.,  Bengel,  ad  loc.  So  has  Luther  also  written  in 
his  Kirchenpostille,  ad  loc. :  "  Will  not  name  the  Sa- 
maritan by  name,  the  haughty  hypocrite." 

DOCTRINAL  AlfD  ETHICAX. 

1.  By  the  question,  "How  readest  thou?"  the 
Saviour  ascribes  to  the  law  absolute  authority  in 
the  answer  of  the  question  proposed  by  the  scribe. 
Here  also  the  same  principle  as  in  John  x.  34-36, 
and  elsewhere,  i  After  such  declarations  from  the 
Saviour,  the  answer  to  the  inquiry  hardly  continues 
difficult,  what  authority  must  be  ascribed  to  the 
Scripture  in  the  decision  of  the  highest  question  of 
life  for  mankind. 

2.  The  answer  given  by  the  scribe  stood,  at  least 
as  far  as  concerns  Deut.  vi.  5,  upon  the  broad  phylac- 
tery which  was  worn  by  the  Jews,  and  so  far  it  may 
be  said  that  this  toDto  ■Koin  is  to  be  taken  as  hav- 
ing been  uttered  by  Jesus  Sei/cTKcis.  As  to  the  rest, 
it  need  not  surprise  us  that  the  Saviour  here  gives 
another  answer  than,  e.  g.,  John  vi.  29.  From  the 
point  of  view  of  the  scribe,  the  requirement  of  faith, 
if  made  to  him  would  have  been  unintelhgible.  It  is 
moreover  literally  true,  that  if  any  one  indeed  so 
fuIfiJled  the  law  that  his  act  in  God's  eyes  really  bore 
the  stamp  of  perfection,  he  would  certainly  enter 
into  life.  It  is  only  if  the  scribe  had  answered  that 
it  was  impossible  to  him  to  fulfil  the  law  as  God  re- 
quires on  account  of  his  sin  and  weakness  ;  it  is  only 
then  that  he  would  have  been  receptive  of  further 
instruction.  The  Saviour  places  first  precisely  the 
duty  required  by  the  law,  in  its  full  emphasis,  in 
order  to  bring  him  to  a  knowledge  of  himself,  and 
to  give  him  a  clear  insight  into  his  own  imperfection 
in  contrast  with  the  supreme  ideal.  This  conversa- 
tion i.s,  therefore,  a  striking  proof  of  the  deep  didactic 
wisdom  of  the  Saviour. 

3.  The  parable  of  the  Good  Samaritan  is  certainly 
one  of  the  most  beautiful,  considered  from  an  esthet- 
ic point  of  view.  The  antithesis  of  the  Samaritan 
on  the  one  hand,  of  the  Jew,  the  priest,  and  the  Levite 
on  the  other ;  the  extended  description  of  his  work 
of  love  in  its  full  and  entire  compass ;  the  perfect 
completion  of  the  picture  by  the  trait  at  the  end, — 
all  this  contributes  to  exalt  the  graphic  vigor  of  the 
portraiture.  No  wonder  that  this  parable  has  become 
one  of  the  most  popular,  and  that  it  has  been  serious- 
ly inquired  whether  here  also  an  occurrence  from  ac- 
tual life  may  not  have  been  related,  of  which  the 
Saviour  in  some  way  or  other  had  obtained  knowl- 
edge. This  view,  however  (Grotius  a.  o.),  natural  as 
it  is,  appears  nevertheless  hardly  admissible,  for  the 
reason  that  the  Saviour  was  not  wont  to  bring  up 
without  necessity,  and  in  their  absence,  the  chronique 
ncandalcuse  of  the  priests  and  Levites. 

4.  The  purpose  of  the  parable  would  be  under- 
stood amiss,  if  we  thought  it  was  intended  to  serve 
directly  to  commend  the  duty  of  love  to  enemies. 
The  Saviour  does  not  once  say  that  the  object  of  the 
love  here  exhibited  was  a  Jew,  but  only  that  it  was 
a  man,  and  will  give  the  inquirer  to  feel  that  the 


word  "neighbor"  must  be  appHed  in  a  far  wider 
sense  than  only  that  of  Friend,  Companion,  or  Coun- 
tryman. It  is  the  more  beautiful  that  the  Saviour 
makes  no  other  than  a  Samaritan  the  type  of  the 
genuine  love  of  man,  if  we  consider  that  it  was  very 
shortly  before  that  He  had  experienced  the  intole- 
rance of  the  Samaritans  in  its  full  strength.  Ch. 
ix.  51,  56. 

5.  Here,  however,  there  is  a  special  distinction  to 
be  made  between  Christian  love  of  the  brethren, 
which  is  commended  in  John  xiii.  34,  and  the  general 
love  of  our  neighbor,  which  is  commended  in  this 
passage.  The  first  has  for  its  object  the  fellow- 
believer,  the  love  of  Christ  for  its  standard,  and  faith 
on  Him  as  its  condition.  The  second  embraces 
all  men,  loves  them  as  one's  self,  and  is  grounded  in 
the  natural  relation  in  which  all  the  sons  and  daugh- 
ters of  Adam  stand  to  each  other  as  members  of  one 
great  family  here  on  earth.  It  is  not  uncommon  that 
those  in  the  right  way,  zealous  for  that  which  is 
specifically  Christian,  give  themselves  less  concern 
regarding  this  general  human  duty.  It  is,  therefore, 
well  worth  the  trouble  to  consider  somewhat  more 
particularly  the  portrait  here  drawn  by  the  Lord. 
We  see  then  at  the  same  time,  also,  why  this  parable 
is  found  in  the  Pauline  and  broadly  human  Gospel 
of  Luke. 

6.  The  element  of  the  general  love  of  man  is 
that  most  pure  feeling  which  does  not  ask,  "  Who  ia 
my  neighbor  ?  "  but  in  every  man  beholds  a  brother, 
and  in  the  unhappy  man  first  of  all  (€(T7rAa7x>'iV07j). 
Its  extent,  therefore,  is  entirely  unlimited ;  it  does 
not  ask  whether  it  has  to  do  with  a  Jew,  Samaritan, 
or  heathen,  but  only  whether  it  has  to  do  with  a 
man,  as  such.  Its  tokens  reveal  themselves  in  un-- 
restricted  helpfulness  (oil  and  wine),  self-denial  (giv- 
ing up  of  his  own  beast),  heartiness  (the  commenda- 
tion to  the  host),  and  continuance  (afterwards  as  well 
as  now  he  will  pay  all).  And  its  reward  is,  besides 
the  approving  voice  of  conscience  and  the  involun- 
tary praise  even  of  those  far  differently  minded,, 
above  all,  the  testimony  of  the  Lord,  who  sets  such 
a  deed  of  love  before  others  as  their  example.  A 
whole  chapter  of  Christian  ethics  is,  therefore,  here 
written  down  in  a  few  words. 

[6a.  There  is  one  thing  to  be  taken  note  of  in.. 
connection  with  the  parable  of  the  Good  Samaritan, 
which  we  are  apt  to  neglect,  and  thereby  to  lose 
much  of  its  force.  We  are  so  much  accustomed  to 
look  upon  the  Good  Samaritan  as  a  model  of  excel- 
lence, as  to  forget  that  he  was  a  heretic,  not  in  the 
Jewish  notion  merely,  but  in  reality ;  and  that  our 
Lord,  in  His  conversation  with  the  Samaritan  woman,, 
John  iv.  22,  distinctly  and  severely  condemns  his 
heresy.  This  parable,  therefore,  teaches  us  not  only 
that  true  love  to  man  knows  no  distinction  of  na- 
tionality or  creed,  but  that  this  genuine  philanthropy 
may  be  exhibited  by  one  involved  in  grave  specula- 
tive errors,  and  neglected  by  those  whose  speculative 
belief  is  sound.  We  have  here  Heterodoxy  with 
Humanity,  and  Orthodoxy  without  Humanity.  Our 
Lord  has  sho\\Ti  elsewhere,  abundantly,  that  He  has 
no  thought  of  conniving  at  Heterodoxy,  or  of  dis- 
paraging Orthodoxy.  Only,  He  teaches  that  Hu- 
manity is  better  than  Orthodoxy,  if  only  one  may  be 
had,  and  that  Inhumanity  is  worse  than  Heterodoxy, 
if  one  must  be  endured. — C.  C.  S.] 

7.  If  we  inquire  who  has  perfectly  set  forth  the 
character  of  the  Good  Samaritan,  and  perfectly  ac- 
complished his  work,  then  we  know  of  only  one — 
our  Lord.   So  far  we  may  say  that  He  has  depicted  the 


CHAP.  X.  25-37. 


175 


portrait  of  perfect  philanthropy  with  traits  from  His 
ovra  immediate  self-consciousness. 

8.  What  has  been  hitherto  said,  already  prepares 
the  way  for  an  answer  to  the  question,  how  far  the 
Christian  homilete  is  at  Uberty  to  view  in  the  Samari- 
tan the  image  of  the  Saviour.  As  is  well  known, 
this  was  done  very  early  by  many  of  the  ancient  fa- 
thers, and  by  Luther  and  Melanchthon,  and  among 
the  modems  by  Stier  and  others  [Alford].  This  has 
been,  on  the  one  hand,  powerfully  defended,  and  it 
has  been  asserted  that  if  we  stop  at  the  cormnon  con- 
ception, "it  is  hard  to  find  a  Christian  theme"  in 
this  whole  Pericope  (CI.  Harms).  On  the  other  side, 
it  has  been  wholly  condemned  as  pious  fimtasy,  and 
certainly  not  with  injustice,  if  we  remember  how 
every  particular  of  the  parable  has  been  expounded 
even  to  trifling,  so  that,  for  instance,  Jerusalem  must 
denote  Paradise, — Jericho,  the  world, — the  lodging, 
the  Church, — the  two  denarii,  the  two  sacraments. 
This  can  only  be  reconciled  when  one  knows  how 
to  make  a  distinction  between  historical  exposi- 
tion and  practical  application  of  the  instruction  here 
given.  From  the  position  of  the  former  it  is  entirely 
inadmissible  to  say  that  the  Saviour  had  here  the  in- 
tention to  designate  Himself  as  the  Redeemer  of  man 
•from  sin  and  misery.  No,  the  purpose  is  no  other 
than  to  portray  actual  love  of  man  in  the  sphere  of 
actual  life ;  this  must,  therefore,  be  and  remain  the 
chief  point.  But  if  now  it  is  asked,  in  conclusion,  in 
whom  the  ideal  of  the  highest  love  of  man  is  per- 
fectly realized,  then  it  is  almost  impossible  to  over- 
look here  the  image  of  the  Saviour,  and  to  pass 
over  in  silence  what  He,  the  Heavenly  Samaritan, 
has(  become  for  Humanity  sick  unto  death,  akeady 
given  up  by  priest  and  Levite,  &c.  Por  the  love  of 
Christ  is  not  only  the  type,  but  is  also  no  less  the 
most  powerful  impulse  to  such  an  active  love  of  our 
neighbor  as  is  here  required.  A  distinguished  ex- 
ample of  the  treatment  of  this  parable,  in  which  the 
ethical  and  the  Christological  element  alike  receive  fuU 
consideration,  has  been  given  by  A.  Vinet  in  the  dis- 
sertation :  Le  Samaritain,  in  his  Noyveaux  dkcours 
sur  quelques  sujets  religieux.  Thus  does  this  parable 
become  in  a  certain  sense  the  sublimest  allegory  of 
Sin  on  the  one  hand,  and  Grace  on  the  other.  Comp. 
Tholuck,  Die  wahre  Weihe  des  Zweijlers,  p.  63,  and 
Lisco,  ad  loc,  p.  239.  It  is,  however,  self-evident, 
that  we  are  not  therefore  permitted  to  build  on  indi- 
vidual details  a  doubtful  dogmatic  view  (c.  g.,  Semi- 
pelagianism  on  the  expression  that  the  man  lay  /lalf 
dead  on  the  way),  and  that  in  a  tropical  use  of  it  the 
great  central  thought  must  be  adhered  to,  without 
pressing  the  particulars  overstrongly.  A  certain 
spiritual  tact  will  here  show  the  way  better  than 
could  be  done  by  definite  rules,  and  this  of  itself  al- 
ready introduces  the 


HOMILETICAi  AND  PRACTICAL. 

The  way  to  life  the  highest  question  of  life. — 
Jesus  the  best  guide  on  the  way  to  eternal  life. — A 
just  question  proposed  from  a  perverted  motive. — Ne- 
cessary and  unnecessary  questions  in  the  sphere  of  re- 
ligion and  of  hfe. — The  highest  questions  of  life  satis- 
factorily resolved  in  God's  word. — Not "  What  thinkest 
thou  ?  "  but  "  IIow  readest  thou  ?  " — To  the  Law  and 
to  the  Testimony,  Isa.  viii.  20. — The  requirement  of 
love  to  God :  1.  The  extent,  2.  the  justice,  3.  the 
reward  of  this  requirement. — Whoever  actually  ful- 


filled God's  commandment,  would  actually  also  hve. 
— Hopeless  efibrts  to  justify  one's  self  against  the 
Lord. — The  question:  "Who  is  my  neighbor?"  1. 
Its  liigh  moment ;  2.  its  only  answer ;  3.  its  manifold 
application. — A  man  plunged  by  men  into  wretched- 
ness.— Stand  we  not  every  hour  in  jeopardy  ?  1  Cor.  xv. 
30. — The  value  of  apparently  fortuitous  occurrences. 
— A  priest  without  love. — The  might  of  selfishness : 
it  is  stronger  than  the  voice  «.  of  humanity,  b.  of 
patriotism,  c.  of  religion. — Faithful  Samaritan  service. 
— There  is  more  evil,  but  also  more  good  than  we 
know. — The  attentive  look,  the  compassionate  heart, 
the  helpful  hand,  the  willing  foot,  the  open  purse. — 
Service  of  love :  1.  Willingly  begun,  2.  unweariedly 
continued,  3.  never  completed. — The  debt  of  love, 
Rom.  xiii.  8 :  1.  A  measureless  debt,  2.  an  undeniable 
debt,  3.  a  blessed  debt. — True  love  gives  not  only 
its  own,  but  itself  wholly. — Love  not  in  word,  neither 
in  tongue,  but  in  deed  and  in  truth,  1  John  iii.  18. — 
True  love  of  our  neighbor :  1.  Its  motive ;  2.  its  charac- 
ter: open-handedness,  self-denial,  heartiness,  stead- 
fastness ;  3.  its  reward. — The  Good  Samaritan  service 
of  the  disciples  of  the  Saviour. — The  Good  Sama- 
ritan the  image  of  the  Saviour. — How  He,  the  Sa- 
viour of  sinners,  still,  1.  Lights  upon  the  same  misery; 
2.  expresses  the  same  compassion ;  3.  prepares  the 
same  redemption ;  4.  demands  the  same  temper  of 
mind  as  is  set  forth  in  this  parable. — Who,  then,  is 
our  neighbor? — Not  knowing,  but  doing,  the  first 
requirement  of  the  Lord. — As  tliis  scribe,  so  are, 
sooner  or  later,  all  put  to  shame  who  will  take  Jesus 
in  their  snares. 

Starke  : — As  the  question,  so  the  answer. — Cra- 
mer : — The  law  aims  high  and  demands  the  whole 
heart,  &c. — Quesnel  : — Piety  consists  not  in  having, 
but  in  doing. — Nova  Bibl.  Tub. : — Oh  !  the  shameful 
priests,  who  pass  by  the  poor. — Ecclesiastics  that 
have  not  the  Spirit,  are  bare,  fruitless  trees,  Judges 
ix.  14. — True  love  takes  on  itself  with  much  danger 
the  necessity  of  the  saints. —  Compassion  has  so 
bright  a  brilliancy  tliat  it  shines  even  in  the  eyes  of 
enemies. — Majus  : — No  one  must  be  ashamed  to  fol- 
low even  simple  and  mean  people  in  good. — Lisco : 
— Christian  love  of  our  neighbor  should  be:  1.  Uni- 
versal ;  2.  self-sacrificing. — The  active  compassion  of 
the  citizens  of  the  kingdom :  1.  Its  sphere  of  activity ; 
2.  its  nature ;  3.  its  portion. — Heubner  : — Man  does 
not  lack  so  much  the  knowledge  of  his  duty  as  the 
will  for  it. — How  Httle  is  close  contact  with,  and  ad- 
ministration of,  that  which  is  holy  often  wont  to  sanc- 
tify the  heart.  How  deep  has  the  priesthood  often 
sunk ! — How  often  have  the  followers  of  the  true  re- 
ligion been  excelled  by  professors  of  false  religions ! 
— Love  seeks,  where  its  means  are  not  sufficient,  to 
win  others  also  to  its  ends. 

On  the  Pericope : —  Heubner  : — IIow  Jesus  de- 
mands true  love  of  man:  1.  By  His  example;  2.  by 
the  most  perfect  doctrine. — The  peculiarity  of  Chris- 
tian love  of  our  neighbor :  1.  Sources,  2.  manifesta- 
tions.— The  double  eye  of  the  Christian:  1.  The  eye 
of  faith,  vss.  23,  24 ;  2.  the  eye  of  love,  vss.  25-35. 
The  Christian  is  not  to  be  one-eyed. — Love,  the  true 
proof  of  faith. —  Palmer  : — How  love  again  makes 
good  what  sin  has  ruined. — Fucns : — Who  is  counted 
blessed  by  the  Lord,  is  truly  blessed. — Schultz  : — 
How  we  m  this  world  can  become  partakers  of  etei"- 
nal  life  :  1 .  If  we  see  that  which  Christ  has  revealed, 
vss.  23,  24 ;  2.  if  we  so  love  as  Christ  requires,  vss. 
25-35 ;  3.  if  we  so  work  as  Christ  has  enjoined,  vss. 
36,  37. — Happy  he,  1.  Who  is  a  Samaritan;  2.  happy 
he  who  finds  one ! — Von  Harless  : — Good  Samaritan 


176 


THE   GOSPEL  ACCORDING  TO  LUKE. 


love :  1.  Whom  it  profits ;  2.  how  it  manifests  itself; 
3.  whence  it  comes. —  Floret  : — The  glory  of  true 
love:  1.  It  inquires  not,  vss.  25,  29;  2.  it  hesitates 
not,  vs.  33 ;  3.  it  is  not  afraid;  4.  it  tarries  not,  vs. 
34 ;  6.  it  willingly  sacrifices,  and  leaves  nothing  un- 


finished, vs.  35. —  F.  Arndt: — Active,  helpful  love. 
— BuRK : — How  we  without  the  Lord  Jesus  nowhere, 
but  with  Him  everywhere,  may  see  our  way. 

Tlie  Perieope  is  admirably  adapted  for  missionary 
sermons  also. 


2.  Mary  and  Martha  (Vss.  38-42). 

'38         Now  it  came  to  pass,  as  tliej  went  [were  journeying],  that  he  entered  into  a  certain 

39  village:  and  a  certain  woman  named  Martha  received  him  into  her  house.     And  she 

40  had  a  sister  called  Mary,  which  also  sat  at  Jesus'  feet,  and  heard  his  word.     But  Martha 
was  cumbered  about  much  serving,  and  came  to  him,  and  said.  Lord,  dost  thou  not  care 

41  that  my  sister  hath  left  me  to  serve  alone?  bid  her  therefore  that  she  help  me.     And 
[But]  Jesus  [the  Lord^]  answered  and  said  unto  her,  Martha,  Martha,  thou  art  careful  and 

42  troubled  [or,  anxious  and  perplexed]  about  many  things :  But  one  thing  is  needful;^  and 
Mary  hath  chosen  that  good  part,  Avhich  shall  not  be  taken  away  from  her. 

'  Vs.  41. — The  reading  6  Kupio?  has  not  only  the  authority  of  B.,  L.,  [Cod.  Sin.,]  in  ils  favor,  but  also  the  connection, 
and  the  ustts  loquendi  of  Liike  in  many  other  passages.  [Rec.  supported  by  Iiachmann,  Tregelles,  Alford.  The  other  by 
Tischendorf.— 0.  C.  S.] 

2  Vs.  42.— "The  reading  oKiyuiv  Se  ccttlv  xP"«  V  ^^o^  (B.,  C.i,  L.,  1,  33,  Copt.,  Mth.,  some  fathers,  [Cod.  Sin.,]  ha.s 
arisen  out  of  understanding  the  answer  as  referring  to  a  dish  "[II !]. 

Into  her  house. — The  care  of  the  entertain- 
ment appears  to  have  been  assumed  by  Martha, 
perhaps  the  elder  of  the  two  sisters,  while  it  is 
wholly  unproved  that  she  was  a  widow  (Grotius),  and 
had  Jaeen  formerly  married  to  Simon  the  leper 
(Paulus).  That  Jesus  now  appeared  for  the  first 
time  in  this  family,  and  that  therefore  the  lovely 
beginning  of  the  friendship  of  the  Saviour  with  this 
domestic  circle  is  portrayed,  Luke  does  not  tell  us. 
So  active  a  hostess,  so  deeply  interested  a  friend,  as 
Martha,  would  certainly  have  received  Him  as  joy- 
fully, even  if  His  arrival  had  no  longer  had  the  sur- 
prise of  novelty.  In  hearty  and  aftectionate  zeal,  the 
best  that  the  house  can  afford  is  brought  forth  in 
order  right  worthily  to  receive  the  beloved  Guests 
Martha  knows  not  how  to  make  her  entertainment 
choice  enough ;  she  lacks  hands  for  it ;  she  wants  to 
give  the  meal  a  thoroughly  festal  air.  Is  it  a  won- 
der that  she  took  offence  at  Mary's  inactivity  ? 

Vs.  39.  Mary  ...  at  Jesus'  feet. — There  is  not 
yet  a  reference  to  reclining  at  table  (Paulus  and  Von 
Ammon),  for  the  meal  is  not  yet  prepared,  but  a 
sitting  like  that  of  the  disciples  at  the  feet  of  the 
Master,  as  Paul  afterwards — [Was  it  not  at  this  very 
time  ? — C.  C.  S.] — sat  at  the  feet  of  Gamahel.  In 
John  xi.  20  also,  Mary  is  represented  as  seated,  in 
contrast  witli  the  unquiet,  busy  Martha. 

Vs.  40.  Lord,  dost  Thou  not  care. — What  is 
censurable  in  Martha's  behavior  consists  especially 
in  this,  that  she,  in  a  difference  with  her  sister,  seeks 
to  win  the  Saviour  as  her  confederate. — Hath  left 
me  to  serve  alone,  KaTtAnrev. — Perhaps  Mary 
had  at  the  beginning,  before  the  Saviour's  arrival, 
also  assisted  in  the  domestic  labors,  but  soon  after- 
wards had  seen  that  she  could  now  use  the  precious 
time  more  profitably,  and  therefore  left  her  sister. 
Martha  demands  that  the  Saviour  shall  send  Mary 
back  again  to  her  post,  which  she  has  left  too  early, 
since  she  can  no  longer  be  spared  there. 

Vs.  41.  Martha,  Martha. — "  Jesus'  reply  is  not 
to  be  taken  in  the  earnest  tone  of  preaching,  but  in 
the  half  jest  [a  hardly  appropriate  term. — 0.  C.  S.] 
of   friendly   humanity."     The   double   utterance  of 


EXEGETICAL  AND  CRITICAI;. 

Vs.  38.  Now  it  came  to  pass. — In  view  ot 
the  indefiniteness  of  this  beginning,  there  is  as  little 
reason  for  the  assertion  tliat  this  event  took  place 
immediately  after  the  discourse  with  the  scribe  as 
for  assuming  that  it  did  not  take  place  for  some 
time  after.  Here  also  it  appears  plainly  enough  that 
Luke  does  not  arrange  the  event  with  a  strict  chro- 
nology. 

Into  a  certain  village. — If  we  assume  that  all 
related  by  Luke  from  chap.  ix.  51  to  xix.  27,  occurred 
during  one  and  that  the  last  journey  to  Jerusalem, 
then  unquestionably  there  is  room  for  doubt  whether 
the  here-named  Kciur]  is  Bethany,  and  we  must  rather 
suppose  (Meyer)  that  Luke  speaks  here  of  one  of  the 
villages  of  Galilee.  But  we  know  not  what  should 
hinder  us  from  distributing  the  historical  matter  of 
this  narrative  of  travel  between  two  or  three  jour- 
neys to  feasts,  so  that  the  present  one  should  be 
about  to  end  very  soon  with  the  feast  of  Tabernacles, 
which  was  near  at  hand,  John  vii.  And  if  this  is  so, 
we  can  then  very  well  imagine  that  the  Saviour  had 
now  behind  Him  the  boundary  between  Samaria 
and  Judasa,  and  had  tarried  yet  a  day  at  Beth- 
any before  He  went  up  diy  eV  Kj>virrQ  to  the  feast, 
John  vii.  10.  So  taken,  therefore,  Luke  transports 
us  on  to  the  same  ground  which  we,  guided  by  John 
in  his  11th  chapter,  afterwards  tread,  and  it  at  once 
appears  that  the  brief  portraiture  of  character  in  the 
text  is  an  indirect,  psychological,  but  powerful  argu- 
ment for  the  truth  of  the  Johannean  representation. 
This  proof  is  by  no  means  weakened  by  the  fact  that 
Luke  makes  no  mention  whatever  of  Lazarus  (Strauss), 
for  having  in  view  only  the  difference  between  the  two 
sisters,  he  had  not  the  least  occasion  to  speak  of  the 
brother  also.  It  still  remains  remarkable  that  Luke 
describes  the  character  of  Martha  and  Mary  wholly  in 
the  same  manner  as  John ;  nor  is  it  at  all  proved 
that  Lazarus  inhabited  tlie  same  house  with  his  sis- 
ters. As  to  the  locality  of  Bethany  itself,  comp. 
Winer  in  voce. 


CHAP.  X.  38-42. 


177 


the  name,  as  also  afterwards,  "Simon,  Simon," 
"Saul,  Saul,"  is,  however,  meant  to  express  the 
quiet  dissatisfaction  of  the  Saviour,  not  so  much  with 
the  act  as  rather  with  the  disposition  and  temper  of 
Martha. — About  many  things. — It  is  not  at  all 
necessary  to  insert  here  any  word  having  reference 
to  food  or  to  the  meal. 

Vs.  42.  But  one  thing  is  needful,  evhs  Se  eVn 
xpeia. — The  explanations  of  this  expression  would 
have  been  far  less  divergent  if  the  distinct  inquiry 
had  been  proposed  :  Needful — for  what  ?  The  an- 
\swer  can,  according  to  the  connection,  only  be  this: 
"  To  receive  the  Lord  aright ;"  for  this  was  after 
all  the  main  thing  in  Martlia's  feeUngs,  and  even 
Mary  also,  little  occupied  as  she  appeared,  must  have 
been  anything  but  indifferent.  But  for  that,  said 
the  Saviour,  "Not  much,"  but  "one  thing  is  need- 
ful."— All  explanations  must  be  rejected  which  by  the 
evSs  will  have  us  understand  only  one  dish,  or  any- 
thing else  than  that  which  the  Saviour  Himself,  a  mo- 
ment afterwards,  names  the  good  part,  kot'  i^oxv"- 
The  eV  is  plainly  =  rj  ayadrj  ^uepi'y.  And  what,  accord- 
ing to  that,  is  the  one  thing  that  is  needful  in  order 
rightly  to  receive  the  Saviour?  The  disposition 
which  Mary  was  manifesting  at  this  moment,  the 
sitting  at  the  feet  of  Jesus,  the  receptivity  for  hear- 
ing and  laying  up  the  words  of  eternal  life.  Where 
Jesus  comes.  He  comes  to  give,  and  where,  there- 
fore, there  is  a  receptivity  of  faith  for  the  spiritual 
good  which  He  bestows,  there  is  He  at  the  same 
time  received  according  to  His  own  will,  in  the  best 
manner.  The  Saviour  does  not  say  that  Martha  was 
wholly  lacking  in  this  disposition ;  she  also  was  a  dis- 
ciple and  friend ;  but  He  gives  her  to  feel  that  she 
might  incur  the  danger,  amid  all  the  bustle  and 
tumult  of  life,  of  losing  this  temper  of  mind.  In 
contrast  with  this  stands  the  prerogative  of  Mary, 
whose  part  shall  not  be  taken  away  from  her.  Her 
sister  is  not  to  call  it  in  question,  and  if  she  remains 
of  the  same  mind  as  now,  her  good  part  will  also 
remain  for  her  an  imperishable  one.  "By  r)Ti?, 
which  does  not  =  rj,  what  follows  is  marked  as  be- 
longing to  the  essence  of  the  aya^rj  fxepis,  quippe 
quceP     Meyer. 

One  must  certainly  view  this  narrative  with  very 
singular  eyes,  if  he  is  disposed,  with  Schwegler,  Nach- 
apost  Zeitalter,  ii.  p.  52,  to  remark  here  an  empha- 
sized contrast  between  the  Jewish  and  the  Pauline 
Christianity,  which  are  here,  according  to  him,  both 
presented,  and  of  which,  according  to  this,  the  latter 
was  praised  by  Jesus.  If  the  little  narrative  had 
been  invented  with  such  an  intention,  then  without 
doubt  the  censure  which  Martha  has  to  hear,  would 
have  turned  out  much  stronger.  For  such  an  arbi- 
trary fancy,  we  can  merely  give  our  opponent  a 
"  Duly  received."     Tholuck. 


DOCTBINAIi  AXD  ETHICAX. 

1.  It  is  a  view  as  incorrect  as  superficial  to  wish 
to  regard  Martha  as  the  type  of  an  earthly-minded 
woman,  and  Mary  as  the  type  of  a  heavenly-minded 
disciple  of  the  Saviour.  It  is,  therefore,  also  amiss 
to  understand  by  that  one  thing  which  is  needful, 
the  care  for  eternal  things  in  an  entirely  general 
sense,  as  if  this  was  to  be  found  in  Mary  alone,  and 
was  wholly  neglected  by  Martha.  Both — this  must 
always  be  first  held  fast — are  friends  and  disciples  of 
Christ,  whose  heartfelt  pleasure  it  is  to  serve  Him  I 
12 


according  to  their  best  ability,  only  that  in  relation 
to  the  manner  how  this  must  be  done,  each  has  her 
own  idea.  Martha  is  of  the  opinion  that  the  Saviour 
would  be  best  served  by  a  carefully  prepared  enter- 
tainment; Mary,  longing  for  salvation,  hears  the 
words  of  His  mouth.  With  Martha  the  pleasure  of 
giving  Him  much  is  preeminent;  Mary  feels  the 
necessity  of  receiving  much.  With  Martha,  produc- 
tivity, with  Mary,  receptivity,  stands  in  the  fore- 
ground. Martha  is  the  Peter,  Mary  the  John,  among 
the  female  disciples  of  Christ.  Both  have,  therefore, 
their  peculiar  calling  and  special  Charisma.  In  Mar- 
tha, the  fact  is  not  in  itself  censured  that  she  will 
approve  her  love  by  a  carefully  prepared  entertain- 
ment, if  she  only  take  care  that  the  higher  things  also 
do  not  take  harm  by  this.  What  is  amiss  in  her  con- 
sists rather  in  this,  that  she  demands  that  Mary  shall 
become  like  her,  instead  of  recognizing  that  her  sister 
in  a  certain  relation  is  right,  nay  more,  is  in  the 
enjoyment  of  a  still  higher  privilege ;  for  with  all  her 
attachment  to  the  Saviour,  Martha  yet  lacks  that 
composed  calmness  of  soul  which  can  alone  make 
her  receptive  for  intimate  and  abiding  communion 
with  Jesus,  which  hitherto  had  only  become  Mary's 
inestimable  portion. 

2.  Martha  is  not  the  type  of  earthly-minded 
friends  of  the  world,  but  the  type  of  numerous  Chris- 
tians, who  work  restlessly  for  the  cause  of  the  Saviour 
and  their  own  salvation,  but  forget  the  personal 
possession  and  enjoyment  of  Christ  for  and  in  them- 
selves. Mary  stands  before  us,  on  the  other  hand,  as 
a  lovely  symbol  of  those  blessed  ones  who  have  found 
rest  with  Him,  and  therein  possess  as  well  the  ground 
of  the  highest  blessedness,  as  also  the  activity  most 
pleasing  to  Hun.  The  heart  of  the  former  is  often 
as  a  sea  which  the  storms  have  too  greatly  agi- 
tated for  it  to  be  able  clearly  to  reflect  the  image 
of  the  Sun,  while  with  the  second  the  light  of  heaven 
shines  upon  a  still,  clear,  watery  mirror.  Here  also 
does  Tersteegen's  word  hold  good :  "  Thou  must  not 
bind  thyself  so  much  to  form  and  manner.  One  is 
not  continually  seeking  God.  One  must  forsooth 
also  find  Him.  Whoever  is  not  in  the  search,  he 
runs  and  works  much  ;  who  hath  found  Him,  enjoys 
and  works  quietly  "  [Du  rrntsst  dich  nicht  so  sehr 
an  Form  und  Weisen  binden.  Man  suchet  Goit  nicht 
steis,  man  muss  ihu  ja  audi  finden.  Wer  noch  im 
Suchen  ist,  der  lauft  und  wirket  viel.  Wer  ihn  gefun- 
den  hat,  geniesst  und  wirket  still.'\  The  first  character 
predominates  in  the  Roman  Catholic,  the  other  in  the 
EvangeUcal,  Church.  In  its  degener'acy,  the  Martha 
character  becomes  proud  work-holiness,  the  Mary 
nature,  on  the  other  hand,  slothful  quietism.  But 
if  they  are  sanctifieil  by  faith  both  have  their  right; 
although  without  doubt  the  latter  stands  higher,  yet 
both  have  in  the  kingdom  of  God  their  value,  and 
may  develop  themselves  independently  beside  each 
other,  without  any  necessity  that  the  one  individuality 
should  be  suppressed  or  absorbed  by  the  other.  The 
more  intimately  the  zealous  Martha's  hand  is  united 
with  the  composed,  quiet  Mary's  heart,  so  much  the 
nearer  does  one  come  to  the  ideal  of  a  harmonious 
Christian  life. 

3.  Mary  also  would  have  something  one-sided,  if 
she  re"-arded  every  work  of  Martha  without  restric- 
tion as  below  her  dignity.  The  two  sides  of  character 
represented  by  the  two,  activity  and  passivity,  direction 
towards  the  external  and  towards  the  internal,  the 
practical  and  the  more  contemplative  temper,  spon- 
taneity and  receptivity,  love  and  faith,  unwearied 
activity  and   unmovable  rest,  we  find  them  in  the 


178 


THE  GOSPEL  ACCORDING  TO  LUKE. 


most  perfect  manner  united  in  the  perfect  Son  of 
Man,  tlie  Goo-man. 

HOMILETICAL  AND  PRACTICAIi. 

Jesus  the  best  friend  of  the  family:  1.  He  height- 
ens its  joy ;  2.  He  softens  its  sorrow ;  3.  He  sanctifies 
the  duty  of  the  calling;  4.  He  strengthens  its  union  ; 
5.  He  conducts  towards  the  most  exalted  destiny  in 
the  domestic  life  of  His  people.— The  right  receiving 
of  the  Saviour.— The  true  service  of  the  Lord  consists 
in  this,  that  we  allow  ourselves  to  be  served  by  Him. 
— Mary  and  Martha,  two  grand  forms  of  the  Christian 
life,  in  their  different  relation  to  Him.— Great  diff"er- 
ence  of  character  often  with  unity  of  principle  and 
endeavor. — Non  multa  sed  multum. — Much  is  not 
enough,  but  enough  is  much. — How  sad  it  is  when 
Christians  reciprocally  accuse  each  other  instead  of 
being  helpers  of  their  mutual  joy. — How  the  Saviour, 

1.  Compassionately  hears ;  2.  seriously  answers  the 
complaints  of  His  people ;  3.  makes  them  service- 
able for  their  own  amendment. — One  thing  is  need- 
ful :  1.  In  order  rightly  to  employ  the  time  of  life; 

2.  in  order  rightly  to  enjoy  the  joy  of  life ;  3.  in  order 
rightly  to  endure  the  burdens  of  life ;  4.  in  order 
rightly  to  await  the  end  of  Ufe. — The  good  part: 
1.  Which  cannot,  2.  may  not,  3.  will  not  be  taken 
away. — Jesus  the  defender  of  His  misunderstood 
friends. 

Starke  : — J.  Hall  : — The  female  sex  also  does 
Christ  esteem,  and  He  will  gladly  enter  into  the 
house  of  their  heart  if  they  will  only  receive  Him. — 


Blessed  is  the  family  when  all  with  one  accord  are 
knit  together  in  entertaining  the  Lord  Christ. — 
Christians  must  be  hospitable,  Heb.  xiii.  2. — Majus  : 
— A  soul  eager  to  learn  the  heavenly  truth  must 
have  rest  from  earthly  business  and  be  humble, 
especially  if  it  will  learn. — Langii  0;j.  ; — If  our 
mode  of  life  brings  much  distraction  with  it,  we  have 
the  more  cause  often  to  collect  ourselves  therefrom, 
in  order  to  enter  into  a  Sabhatismum  sacrum,  into 
secret  converse  with  God. 

Heubner  : — Two  different  kinds  of  love  towards 
Jesus,  a  more  natural  and  a  more  holy  one. — The 
preeminence  of  the  vita  contemplativa  above  the 
activa. — How  many  learned,  subtle  theologians  are 
like  Martha — take  care  and  trouble  for  the  merest 
trifles,  while  the  substance  escapes  their  attention. — 
Dr^seke:  a  Sermon,  1824.  Jesus  and  the  Sisters  of 
Bethany  (one-sided  apology  for  Martha). — Theremin  : 
— The  brother  and  sisters  whom  Jesus  loved. — 
Schmidt  : — One  thing  is  needful :  1.  What  the  many 
things  are,  about  which  man  strives  in  vain ;  2.  what 
the  one  thing  is  which  is  needful,  and  how  with 
this  one  thing  all  things  fall  to  our  lot. — J. 
Muller: — The  true  relation  to  our  earthly  occu- 
pations of  the  care  for  celestial  things. — Arndt: 
— Jesus  the  family  friend  without  compare,  because 
He,  1.  feels  Himself  happy  in  this  domestic  circle ; 
2.  makes  it  happy. — Gerok  : — The  good  part  which 
our  Evangelical  Church  has  chosen. — Comp.  also  the 
beautiful  hymn  Eins  ist  Noth,  ach  Herr  dies  eine, 
and  the  Essay  of  F.  W.  Krummacher  upon  Mary 
and  Martha,  in  Piper's  Evang.  Kalender,  1851,  p. 
'74  seq. 


3.  Lord,  Teach  us  to  Pray  (Ch.  XI.  1-13). 
(In  part  parallel  to  Mfet;.  vi.  9-13 ;  vii.  7-11.) 

1  And  it  came  to  pass,  that,  as  he  was  praymg  in  a  certain  place,  when  he  ceased, 
one  of  his  disciples  said  unto  him.  Lord,  teach  us  to  pray,  as  John  also  taught  his  dis- 

2  ciples.     And  he  said  unto  them.  When  ye  pray,  say.  Our  [om.,  Our']  Father  which 
art  in  heaven  [om.,  which  art  in  heaven],  iiallowed  be  thy  name.     Thy  kingdom  come. 

3  Thy  will  be  done,  as  in  heaven,  so  in  earth  [omit  this  sentence^].     Give  us  day  by  day 

4  our  daily  bread.     And  forgive  us  our  sins;  for  we  [ourselves,  auroi]  also  forgive  every 
one  that  is  indebted  to  us.     And  lead  us  not  into  temptation  ;  but  deliver  us  from  evil 

5  [omit  this  clause^]. — And  he  said  unto  them,  "Which  of  you  shall  have  a  friend,  and 

6  shall  go  unto  him  at  midnight,  and  say  unto  him,  Friend,  lend  me  threQ»loaves ;  For  a 
friend  of  mine  in  his  journey  [from  a  journey,  transf.  after  is  come]  is  come  to  me,  and 

7  I  have  nothing  to  set  before  him  ?     And  he  from  within  shall  answer  and  say,  Trouble 
me  not :  the  door  is  now  shut,  and  my  children  are  with  me  in  bed ;  I  cannot  rise  and 

8  give  thee.*     I  say  unto  you.  Though  he  will  not  rise  and  give  him,  because  he  is  his 
friend,  yet  because  of  his  importunity  [lit.,  shamelessness,  di/atSetav]   he  will  rise  and 

9  give  him  as  many  [foaves]  as  he  needeth.     And  I  say  unto  you.  Ask,  and  it  shall  be 

10  given  you;  seek,  and  ye  shall  find;  knock,  and  it  shall  be  opened  unto  you.  For 
every  one  that  asketh  receiveth ;  and  he  that  seeketh  findeth ;  and  to  him  that  knock- 

1 1  eth  it  shall  be  opened.     If  a  son  shall  ask  bread  of  any  of  you  that  is  a  father,  will  he 

12  give  him  a  stone?  or  if  he  ask  a  fish,  will  he  for  a  fish  give  him  a  serpent?     Or  if  he 

13  shall  ask  an  egg,  will  he  offer  him  a  scorpion?  If  ye  then,  being  evil,  know  how  to 
give  good  gifts  unto  your  children ;  how  much  more  shall  your  heavenly  Father  give  * 
the  Holy  Spirit  to  them  that  ask  him  ? 

'  Vs.  2. — Mec:  Udrep  rifiCiv  6  ev  toIs  ovpavois.  ['llixiav  6  ev  toi;  oipavoli  omittctl  by  Tischendorf,  Meyer,  Bleek, 
Tregelles,  Alford,  as  lormerly  hy  Mill,  IBengcl,  AVetstein,  &c. ;  supported  by  li.,  Cod.  Sin.  (and  L.  after  riiiStv),  several 
ciirsives,  the  Vulgate,  some  JISS.  of  the  Itala,  and  Origcn  once. — C.  C.  S.] 


CHAP.  XI.  1-13. 


179 


[2  Vs.  2. — The  same  critics  approve  this  omission,  supported  by  B.,  !L.  (Cod.  Sin.  inserts  the  sentence),  2  cursives,  all 
the  manuscripts  of  Luke  compared  by  Origen,  the  Vulgate,  the  Armenian  version,  the  Corbeian  Itala,  and  Tertullian, 
Jerome,  and  Augustine.  Laelimann,  who  otherwise  has  the  Received  Text,  brackets  the  words  (is  iv  ovpavu  xal  lirl  yrii. 
— C.  C.  S.] 

3  Vs.  4. — Eec. :  aWa  pvaai  rifxa^  aTto  Tou  vovripov.  All  three  additions  are,  as  it  appears,  taken  from  the  perfect  redac- 
tion of  the  Lord's  Prayer  in  Matthew,  while  there  are  no  arguments  of  suiSoient  weight  to  establish  their  genuineness  in 
Luke.  Respecting  the  state  of  the  question,  see  Tischendorf  ad  locum.  [The  same  critics  support  this  omission  who 
approve  the  two  former  ones.  It  has  also  the  authority  of  B.,  L.,  10  cursives,  Vulgate,  Coptic,  and  Armenian  versions, 
Tertullian  or  Marcion,  Jerome,  Augustine.  It  is  easy  to  see  how,  if  these  clauses  were  originally  wanting  in  Luke,  they 
might  have  been  supplied  afterwards  from  Matthew,  to  reduce  to  uniformity  the  two  forms  of  the  Lord's  Prayer,  but  if 
they  had  been  original  ^ith  Luke,  no  motive  could  be  assigned  for  their  omission.  According  to  the  overwhelming  weight 
of  critical  opinion,  therefore,  the  Lord's  Prayer,  as  given  in  Luke,  should  read  thus :  Father,  Hallowed  he  Thy  name :  Thy 
Tcingdam  come:  Give  us  day  by  day  our  daily  bread:  And  forgive  us  our  sins,  for  we  also  forgive  every  one  that  is  in- 
debted, to  us:  And  lead  us  not  into  temptation. — C.  C.  S.] 

[■*  Vs.  7. — Van  Oosterzee  renders  this  verse  as  a  question  :  "Would  he  then?"  &c.,  in  which,  however,  he  is  not  sup- 
ported by  critical  authority.  The  sentence,  as  Meyer  remarks,  begins  as  if  to  end  thus:  Would  he  not  he  answered: 
Trouble  me  not?  &c.  Nevertheless,  I  say,  &c.,  but  the  length  of  the  intervening  sentence  interrupts  the  construction. — C. 
C.  S.] 

[^  Vs.  13. — 'O  IlaTTip  6  e^  oiipavov  Suxyei.  The  language  of  this  passage  is  very  closely  moulded  on  that  of  Matthew, 
and,  as  Blcek  remarks,  6  ej  ovpavou  Suicrei  is  to  be  regarded  as  a  contraction  of  6  ev  ovpavi^  Suio-ei  e|  ovpavov. — C.  C.  S.] 


EXEGETICAL  AND  CRITICAL. 

Vs.  1.  In  a  ceitain  place. — The  place  is  not 
more  particularly  designated  by  Luke,  but  if  we  may 
allow  play  to  conjecture,  the  school  of  prayer  was 
opened  in  the  neighborhood  of  the  same  place  in 
which  the  school  of  faith  had  lately  been  opened, 
namely,  Bethany;  for  Luke  attaches  this  account 
immediately  to  the  domestic  scene  in  the  house  of 
Mary  and  Martha,  and  since  from  other  passages  it  is 
known  that  the  Saviour  was  especially  accustomed 
to  pray  on  the  summits  of  mountains,  we  are  almost 
spontaneously  brought  to  think  here  of  the  Mount 
of  Olives,  the  subsequent  theatre  of  His  conflict  and 
of  Ills  coronation  (comp.  ch.  xxi.  31).  That  the 
historical  trait,  Luke  xi.  1,  has  been  invented  by  the 
Evangelists  merely  in  order  to  find  a  suitable  occa- 
sion for  the  communication  of  the  Lord's  Prayer 
(Strauss),  is  an  unsupported  conjecture.  Do  we  not 
know  from  other  passages  that  our  Saviour  was  often 
accustomed  to  seclude  Himself  for  solitary  prayer, 
that  John  had  actually  taught  his  disciples  to  pray 
(Luke  V.  33),  and  that  some  of  these  disciples  had 
passed  over  to  Jesus,  and  might  yet  very  well  re- 
member this  fact  ? 

Vs.  2.  Father. — First  of  all  the  question  is  whe- 
ther the  Saviour  gave  the  precept  of  the  most  perfect 
prayer  twice  or  only  once.  From  internal  grounds, 
the  latter  appears  to  us  more  probable,  and  we  there- 
fore believe  that  not  Matthew  but  Luke  has  com- 
municated the  same  in  its  original  historical  connec- 
tion. If  the  Saviour  had  already  connnunicated  the 
Lord's  Prayer  in  the  Sermon  on  the  Mount  to  His 
auditors  as  a  model  of  prayer,  He  would  then  have 
hardly  omitted,  at  the  question,  "  Teach  us  to  pray," 
to  have  referred  them  to  His  former  instruction.  At 
the  same  time  it  appears  to  us  less  congruous  that 
the  Saviour  should  for  the  first  time  have  uttered 
this  precept  as  a  portion  of  a  longer  discourse 
before  thousands  of  hearers ;  far  more  probable 
is  it  that  it  was  first  imparted  to  a  smaller  cir- 
cle of  disciples  on  a  different  occasion,  and  from  this 
centre  was  more  generally  diffused.  The  view  (Stier, 
Tholuck)  that  what  was  uttered  in  the  Sermon  on 
the  Mount  was  not  till  afterwards  given  as  a  fixed 
precept,  is  a  way  of  relieving  the  difficulty  that  testi- 
fies of  perplexity.  The  words  in  Matthew,  outcos  olv 
■npomiix-  v/j-eh,  certainl}'  do  not  properly  convey  any 
other  sense  than  the  commencement  here  in  Luke, 
OTav  TTpoaevx-  Xeyere,  k.t.A..  Matthew  docs  not 
give  the  Lord's  Prayer  in  the  Sermon  on  the  Moimt 
because  it  was  there  for  the  first  time  uttered,  but  be- 
cause the  preceding  instruction  of  our  Lord  respecting 
prayer  in  secret  offered  him  a  fitting  occasion  for  it. 


Thy  name  .  .  .  Thy  kingdom. — See  Lange 
on  Matt.  vi.  9. 

Vs.  3.  Oiir  daily  bread. — 'Ettioi'itios  is  that 
which  we  need  for  our  ovcria,  our  existence,  and 
therefore  not  daily  bread,  for  this  is  already  implied 
in  the  ari^^pov  of  Matthew,  as  also  in  the  Kab^  rifxipav 
of  Luke ;  and  tautologies  in  such  a  prayer  ought  cer- 
tainly not  to  be  presupposed ;  but  it  signifies,  sufficient 
bread  for  the  sustenance  of  our  life,  panis  sit-ffic'iens. 
The  most  one-sided  spiritualism  alone  can  take  offence 
that  here  at  least  one  prayer  ascends  for  temporal 
necessities.  Jesus  designed  His  precept  not  for  angels 
but  for  men,  and  were  the  view  of  Stier  and  others 
true,  that  here  we  are  to  understand  spiritual  bread 
aho,  it  might  then  be  doubted  whether  in  this  case  a 
hmiting  (yr]jj.epov  would  stand  with  it.  The  Jews,  at 
least,  had  scarcely  heard  of  heavenly  bread  when  they 
immediately  pray :  "  Lord,  evermore  give  us  this 
bread,"  John  vi.  34. — The  precept.  Matt.  vi.  34,  is 
alone  applicable  to  temporal  but  not  to  eternal 
affairs,  and  this  whole  petition  contains,  even  when  it 
is  exclusively  used  of  earthly  necessities,  a  striking 
reminder  of  the  saying,  Matt.  vi.  33.  Other  views 
see  given  in  Lange,  ad  loc. 

The  words  which  according  to  Gregory  of  Nyssa 
(vs.  2)  must  have  been  read  instead  of  the  iKbiroc  -i] 
fiucr.  aov,  namely,  e«&eTai  rh  ayiof  nv^vfjLa.  aov  (<p' 
Ti/j-as  Koi  KaSiapiadru  ^^ay,  appear  to  be  nothing  more 
than  an  old  gloss  arising  from  vs.  13.  The  external 
authority  of  this  reading  is  at  least  too  insignificant 
to  allow  it  to  be  regarded  with  Volkman,  Hilgenfeld, 
Zeller,  as  the  original. 

Vs.  4.  For  we  ourselves  also  forgive. — In 
Matthew  us.  By  no  means  is  the  willingness  of  the 
suppliant  a  ground  upon  which  God  can  bestow 
on  him  forgiveness,  but  rather  a  subjective  condi- 
tion without  which  he  has  no  boldness  to  entreat 
the  forgiveness  of  his  own  sins.  Comp.  1  John  iv. 
18,  19. 

Lead  us  not  into  temptation. — As  the  prayer 
for  daily  bread  raises  us  above  care  for  to-day,  aud 
the  prayer  for  the  forgiveness  of  sins  is  meant  to 
quiet  us"  concerning  "the  past,  so  is  the  prayer  against 
temptation  a  weapon  for  the  uncertain  future.  The 
sense  of  the  difficult  expression  can  only  be  deter- 
mined e.t  opposito  in  Matthew :  aA.A.o  pvaai,  k.t.\. 
We  pray,  therefore,  that  God  would  not  lead  us  into 
sitcli  temptation  as  would  certainly  occasion  us  to 
fall  under  the  might  of  evil,  as  it  is  that  from  which 
we  wish  to  be  redeemed.  God  leads  us  into  such 
temptation  when  He  gives  us  over  to  the  evil  desires 
of  our  heart.  {See  e.g.  2  Samuel  xxiv.  1.)  "The 
temptation  is  here  the  more  critical  probation  occa- 
sioned by  the  previously-named  guilt,  and  the  '  Lead 
us  not  into  it '  the  consequence  of  the  '  Forgive  us.' 


180 


THE  GOSPEL  ACCORDING  TO  LUKE. 


Let  us  not  experience  the  consequences  of  our  guilt 
in  intenser  probationary  trials."     Lange. 

As  respects,  moreover,  this  precept  in  general, 
nothing  hinders  us  from  complementing  the  imper- 
fect account  of  Luke  from  that  of  Matthew ;  and  if 
we  do  this  we  obtain  six — or  according  to  the  more 
apparently  correct  enumeration,  seven — petitions,  in 
which  all  is  expressed  which  the  disciple  of  the  Sa- 
viour has  to  pray  for,  as  well  for  the  glory  of  God 
as  also  for  the  advancement  of  his  own  temporal  and 
spiritual  well-being.     "  All  the  tones  of  the  human 
breast  which  go  from  earth  to  heaven  sound  here  in 
their  key-notes."      Stier.      Although   it   cannot    be 
that  the  Saviour  meant  to  establish  here  a  formula 
that  was  to  be  repeated  every  time  ad  liiermn,  He 
however  answers  here  the  question  of  His  disciples, 
vs.  1,  in  so  far  as  He  plainly  shows  them  what  and 
how  they  must  pray.     With  the  exception  of  one  pe- 
tition— the  fifth — the  Lord's  Prayer  expresses  all  that 
the  Saviour  in  the  days  of  His  flesh  could  beg  from 
the  Father,  and  also  all  which  according  to  His  will 
His  own  should  entreat  for  themselves  in  His  name.  As 
respects,  1.  the  contents  of  the  prayer,  He  teaches 
them    a.  to  pray  as  well   for  temporal  as  also  for 
spiritual  necessities,  but,  b.  still  more  for  spiritual 
than  for  temporal:    one  petition  is   only  for  daily 
bread  ;  five,  on  the  other  hand,  are  devoted  to  higher 
concerns ;  c.  that  the  glorifj'ing  of  the  name  of  God 
must  stand  yet  more  in  the  foreground  than  the  ful- 
filment of  our  necessities :  we  first  hear  a  threefold 
Thy  before  we  hear  a  threefold  us.     And  as  respects 
2.  our  frame  of  mind   in  this  prayer,   the  Saviour 
here  teaches  us  to  pray,  a.  in  deep  reverence,  b.  in 
child-like  confidence,  c.  in  a  spirit  of  love  for  others. 
As  respects  the  value  of  this  precept,  the  singular 
fancy  of  Herder  in  his  explications  of  the  New  Tes- 
tament, that  the  Pater  Noster  could  be  derived  from 
an  oriental  source,  from  the  Zend  Avesia,  has  been 
weighed  by  later  science  and  found  wanting,  and 
even  so  does  the  assurance  of  Wetstein :  "  iota  hcec 
oraiio  ex  formulis  Hebraic'is  concinnata  est,''''  at  all 
events  affirm  too  much.     For  the  fourth  and  fifth 
petitions   there   are  no   parallels  whatever*  extant ; 
for  the  third  and  sixth  only  imperfect  ones.     For  the 
first  two   there    are   the   most,    yet   by   no   means 
literal  ones ;   and  here  also,  with   reference  to  the 
Saviour,  we  are  not  to  overlook  the  truth :  "  Even 
when  the  popular  culture  offered  Him  what  was  noble 
and  true,  it  worked  ever  only  as  a  stimulus  for  His 
own  inner  development,  and  even  that  which  He  has 
received  He  reproduces  renovated  from  His  creative 
power  of  life."     Olshausen.     In  no   case   can  this 
partial  agreement  with  others  take  from  this  model 
anything  of  its  high  worth.     Not  so  much  in  par- 
ticular expressions,  as  rather  in  the  tenor  and  spirit, 
in  the  arrangement  and  climax  of  the  whole,  lies  its 
peculiar  worth,   and  those  who  can  assert  of  the 
Pater  Noster  that  it  is  only  a  joining  together  of  Rab- 
binic  expressions,  might  assure  us  with  the   same 
right  that  from  a  suitable  number  of  single  arms, 
legs,  and  members,  one  could  compose  an  animated 
human  body.     We  honor  much  more  the  wisdom  of 
the  Saviour  in  this,  that  He  would  teach  His  disciples 
no  chords  which  would  have  been  entirely  strange  to 
their  unpractised  lips,  and  in  vain  do  we  seek  here  for 
the  traces  of  a  Umitcd  Judaistic  spirit.     So  brief  is  it, 
that  it  does  not  even  weary  the  sunplest  spirit,  and 
yet   so  perfect  that  nothing  is  therein  wholly  for- 
gotten :  so  simple  in  words  that  even  a  child  compre- 
hends it,  and  yet  so  rich  in  matter  that  the  principal 
truths  and  promises  and  duties  are  here  presupposed, 


confirmed,  or  impressed,  and  that  Tertullian  with  right 
named  it  a  breviariuvi  iotius  evanc/elii.  How  often 
soever  it  may  have  been  misused,  especially  where 
it  has  been  turned  into  a  spiritless  formula  of  prayer, 
while  men  have  forgotten  that  it  only  expresses  the 
lofty  fundamental  ideas  which  must  prevail  hi  the 
exercise  of  prayer,  it  remains  yet  continually  a  gold- 
mine for  Christian  faith,  a  standard  for  Christian 
prayer,  a  prop  for  Christian  hope.  Respecting  the 
history  and  use  of  this  prayer,  comp.  Tholcck,  Berg- 
predigt.  Respecting  its  value,  Stier,  Reden  Jesu, 
vol.  i.  pp.  194-224;  Lange,  Z.  J.  ii.  pp.  609-618, 
Lange  on  Matthew,  ad  loc. 

Vs.  6.  Which  of  you. — A  parabolic  represen- 
tation which  is  only  found  in  Luke,  and  is  attached 
so  loosely  to  the  preceding  instruction,  that  possibly 
the  Master  delivered  it  at  another  time,  and  it  is 
given  here  only  on  account  of  the  connection  of 
thought.  The  purpose  is,  as  also  in  the  parable  of 
the  Unrighteous  Judge  (ch.  xviii.  1-8),  to  encourage 
to  perseverance  in  prayer.  The  example  is  taken 
entirely  from  daily  life,  and  shows  anew  with  what 
sharp  penetration  our  Lord  observed  the  common 
occurrences  and  experiences  of  the  same. — Three 
loaves. — "  Unurn  pro  hospite,  unum  pro  me,  unum 
supernumer avium,  honoris  causa.  Hire  popularis 
h.  I.  est  sermo."  Bengel.  It  is  striking  how  much 
more  friendly  the  request  is  than  the  first  answer, 
which  does  not  begin  with  (piKe,  and  very  plainly 
betrays  ill-humor. 

Vs.  8.  Because  of  his  importunity,  afaidna 
here  in  direct  reference  to  prayer  as  unweariedness, 
perseverance  in  its  highest  energy.  God  wishes  a 
faith  which  is  not  ashamed  of  endurance,  and  which 
therewith  entertains  the  highest  expectations. 

Vs.  9.  Ask,  and  it  shall  be  given  you. — A  def- 
inite assurance  of  a  special  hearing  of  prayer,  from 
which  it  results  that  jirayer  has  not  only  a  subjective 
influence  for  our  tranquillizing,  our  comfort,  etc.,  but 
also  an  objective,  procuring  us  from  God  what  He 
without  the  prayer  would  certainly  not  have  bestowed 
upon  us.  Here  also,  as  so  often  throughout  the  Old 
Testament,  we  have  a  God  who  permits  Himself  to 
be  entreated,  and  in  the  conflict  with  praying  faith  to 
be  voluntarily  overcome.  "  The  inexorableuess  of  a 
stone  and  the  exorableness  of  a  free  being  are  things 
which  can  be  proved  or  refuted  by  experience  alone, 
which  can  make  an  end  of  all  philosophical  contra- 
diction even  in  spite  of  or  rather  for  the  bettering 
of  our  Sophia,  yet  certainly  always  to  the  contentment 
of  our  Philosophia."  Pfeuninger.  Respecting  the 
climax  in  this  saying  of  our  Saviour,  see  Lange  on 
the  parallel  passage. 

Vs.  10.  For  every  one  that  asketh. — As  the 
Saviour  has  just  urged  perseverance  in  prayer,  He 
now  speaks  of  the  certainty  of  l)eiug  heard,  and  gives 
His  disciples  to  understand  that  piayer  is  in  no  case 
in  vain,  and  that  an  uttered  wish  is  surely  fulfilled, 
that  is,  if  it  belongs  to  those  good  gifts  which  are 
now  represented  under  the  image  of  bread,  fish,  and 
egg.  But  if  any  one  should  in  his  foolishness  beg  a 
scorpion  or  a  snake,  the  father  would  be  no  father 
if  he  could  fulfil  such  a  wish. 

Vs.  12.  Or  if  he  shall  ask  an  egg. — This  third 
example  is  found  only  in  Luke,  the  two  others  also 
in  Matthew,  ch.  vii.  9,  10.  From  that  which  the 
friend  will  do,  the  discourse  of  the  Saviour  rises 
even  to  that  which  one  could  expect  of  a  father  ; 
from  that  which  an  imperfect  earthly  father  does, 
even  to  that  which  the  perfect  Father  in  heaven 
bestows. 


CHAP.  XI.  1-13. 


181 


Vs.  13.  If  ye  then,  being  evil Not  a  com- 
parison of  the  morally  corrupt  man  with  God  (Meyer), 
but  rather  a  contrast.  How  should  it  be  possible 
that  a  holy  God  should  not  do  that  which  even  sinful 
man  does ! 

The  Holy  Spirit  -=  ayaSifi  in  Matthew.  A  re- 
markable interpretamenfum,  which  teaches  us  with 
the  best  right  to  consider  the  Holy  Spirit  as  the 
essence  of  all  good  gifts  which  the  Father  in  Heaven 
can  bestow  on  His  praying  child.  'O  e|  ohpavov  Sva-et, 
abbreviated  form  for  6  Trarrip  iv  oupwcS  dwtret  e| 
oupai/ov. 


DOCTRINAL  AND  ETHTCAX, 

1.  When  we  meet  the  Saviour  in  this  period  of 
His  life  praying  in  a  solitary  place,  we  behold  at  the 
same  time  in  what  a  holy  frame  of  soul  He  has 
traversed  the  last  steps  on  the  way  to  the  Feast  of 

■  Tabernacles,  the  theatre  of  His  thickening  conflict. 
Before  His  praying  eye,  the  earth  with  its  wicked- 
ness has  for  a  short  time  sunk  away.  Heaven  listens 
to  His  words,  the  disciples  hold  their  peace  while 
they  regard  Him  at  a  reverent  distance.  What  is 
more  natural  than  that  the  view  of  their  praying 
Master  should  awaken  the  desire  of  the  disciples 
also  to  pray,  and  that  they  go  to  Him  with  this  wish, 
who  was  as  much  more  than  John  as  the  Son  stands 
above  the  servant  ? 

2.  The  instruction  as  to  prayer  which  the  Saviour 
gives  on  this  occasion,  answers  all  main  questions 
which  are  to  be  solved  with  reference  to  secret  con- 
verse with  God.  As  to  the  question  ivkai  and  how 
we  have  to  pray,  the  Lord's  Prayer  gives  a  satisfac- 
tory answer.  As  to  the  not  less  natural  question, 
as  to  the  ground  on  which  we  can  expect  to  be  heard, 
the  Saviour  restricts  Himself  to  an  appeal  to  the 
parental  feeling  of  even  sinful  men.  In  reality,  the 
difficult  question  as  to  the  possibility  and  conceivable- 
ness  of  special  hearing  of  prayer  is  best  decided 
before  this  forum.  With  a  fatalistic  and  strictly 
deterministic  conception  of  God,  the  hearing  of 
prayer  becomes  an  impossibility,  and  nothing  more 
than  merely  the  psychological  effect  of  prayer  con- 
ceivable. But  whoever  believes  in  a  living,  freely- 
working  God,  who  projects  and  executes  His  counsel 
not  without  but  with  reference  to  the  praying  man, 
will  cleave  fast  to  prayer,  even  if,  in  relation  to  the 
connection  of  the  prayer  with  the  receiving,  ques- 
tions were  to  be  asked  which  He  could  not  fully 
answer. 

3.  The  Lord's  Prayer  is  a  short  compendium  of 
the  principal  truths  of  the  Christian  fiiith,  of  the 
highest  demands  of  the  Christian  life.  Theology 
finds  here  the  idea  of  a  personal,  living,  freely- work- 
ing God,  distinct  from  the  creature  and  yet  standing 
to  the  same  in  direct  relation  (Immanence).  For 
Anthropology  we  gain  here  the  conception  of  man 
as  a  dependent,  sinful,  easily  misleadable  being ;  of 
sin  as  being  debt  towards  God ;  of  the  destiny  of 
man,  that  it  consists  in  this,  to  be  united  in  a  King- 
dom of  God.  Pneumatology  may  appeal  for  a 
doctrine  of  angels  as  well  as  of  the  personal  evil 
spirit  to  the  Lord's  Prayer ;  and  the  highest  benefits 
which  Soteriology  gives  us  to  hope  for,  Forgiveness 
and  Sanctification,  they  stand  here  by  riglit  in  the 
foreground.  That  the  special  Christological  element 
is  not  here  so  sharply  emphasized  as  might  be  ex- 
pected, must  be  conceded ;  but,  on  the  other  hand, 
it  is  self-evident  that  this  prayer  is  intended  exclu- 


sively for  disciples  of  the  Saviour,  who  know  that  it 
is  through  the  Son  that  they  go  to  the  Father,  and 
can  expect  to  be  heard  only  when  they  thus  pray  in 
His  name,  John  xvi.  24.  The  chief  requirements  of 
the  Christian  life,  as  well  in  and  of  itself  as  in  rela- 
tion to  the  Father,  and  even  to  the  bi-ethren  on  earth, 
can  with  equal  ease  be  derived  from  this  model. 

4.  The  perseverance  in  prayer  which  the  Saviour 
commands  on  this  occasion  must  be  well  distin- 
guished from  the  praying  without  ceasing  of  which 
Paul  speaks,  1  Thess.  v.  17.  The  latter  is  a  con- 
tinual prayerfulness  and  living  of  the  soul  in  connec- 
tion with  God,  even  when  it  has  nothing  definite  to 
entreat.  The  former,  on  the  other  hand,  is  per- 
severing prayer  for  something  which  one  does  not 
immediately  receive,  but  as  to  which,  nevertheless, 
we  may  expect  that  God  wiU  give  it  to  us  in  His 
own  time  and  way,  Luke  xviii.  1-8. 

5.  Although  the  Saviour  in  the  well-known  say- 
ing. Ye  zvho  are  evil,  opposes  His  hearers  not  to  Him- 
self but  to  the  pure  and  holy  Father,  it  is,  however, 
none  the  less  true  that  He  here,  inasmuch  as  He 
speaks  of  y^fTs-,  not  of  rifxels  -n-ovrjpoi,  renders  an  in- 
direct but  unequivocal  testimony  to  His  own  avap.ap- 
TTjo-io.  No  teacher  would,  excluding  himself,  be  able 
to  speak  of  his  hearers  as  evU,  without  bringing  on 
himself  the  appearance  of  presumption,  unless  he 
were  himself  without  sin. 

6.  Inasmuch  as  the  Saviour  at  the  end  of  this 
instruction  comprehends  all  which  God  gives  to 
prayer  in  the  single  TrveD/io  ayiov,  He  gives  us  at 
the  same  time  to  know  to  what  prayers  we  may 
expect  unconditional,  to  what,  on  the  other  hand, 
only  conditional,  answers.  Prayer  for  spiritual  gifts 
is  always  heard;  the  desire  after  special  temporal 
blessings  only  when  one  has  really  prayed  for  bread, 
not  for  stone,  a  fish,  or  a  snake.  [The  author  has 
here  omitted  to  mention,  what  without  doubt  he 
would  readily  admit,  that  a  selfish  prayer  for  par- 
ticular spiritual  gifts  is  no  more  secure  of  being 
heard  than  a  selfish  prayer  for  temporal  gifts.  By 
spiritual  gifts  he  here  means,  probably,  those  graces 
which  serve  for  the  more  perfectly  doing  God's  will, 
and  which  are  desired  for  that  end.  The  prayer  for 
such,  of  course,  cannot  remain  unheard. — C.  C.  S.] 

Y.  "Where  a  Christian  is,  there  is  really  the 
Holy  Spirit,  who  does  nothing  there  than  continually 
pray;  for  although  He  does  not  continually  move 
the  mouth  or  make  words,  yet  the  heart  goes  and 
beats,  even  as  the  pulses  of  the  veins  and  the  heart 
in  the  body,  without  cessation  or  ceasing ;  so  that 
one  can  find  no  Christian  without  prayer,  as  httle  as 
a  living  man  without  the  pulse,  which  stands  never 
still,  but  stirs  and  beats  ever  on,  although  the  man 
sleeps  or  does  other  things,  so  that  he  does  not  be- 
come aware  of  it."     Luther. 


nOMILETICAL  AND  PEACTICAL. 

The  solitary  prayer  of  the  Saviour,  "  Lord,  teach 
us  to  pray : "  1.  The  disciple  of  the  Saviour  must 
pray  ;  2.  must  learn  to  pray ;  3.  must  learn  to  pray 
of  Jcsiis ;  4.  must  ffo  to  Jesus  with  the  entreaty, 
"  Lord,  teach  us  to  pray." — How  the  Saviour  teaches 
His  disciples  to  pray:  1.  By  His  word;  2.  by  His 
example ;  3.  by  His  Spirit ;  4.  by  His  ways  and 
dealings  with  them. — The  wish  to  learn  to  pray  most 
pleasing  to  the  Lord.  It  is  :  1.  The  joyful  token  of 
life;  2.  a  means  to  farther  development  of  life. — 
God,  our  Father  who  is  in  heaVen :    1 .  Father ;  2. 


182 


THE  GOSPEL  ACCORDING  TO  LUKE. 


heavenly  Father;   3.    our  heavenly  Father.      These 
three  words  a  doctrine  for  faith,  love,  and  hope. — 
Hallowed  be  Thy  name  :  1.  The  first  prayer  ;  2.  the 
dearest  prayer ;  3.  the  last  prayer  of  the  disciple  of 
the  Saviour.     It  is  yet  continued  in  heaven  and  even 
when  the  kingdom  is  already  come,  sin  forgiven,  &c. 
— Thy   kingdom   come:    1.    \VhUher ?   into  heart, 
house,    church,  world;    2.  why?   then   only  is   the 
Father's  name   glorified,   the   purpose  of  the   Son 
attained,  the  fellowship  of  the  Spirit  complete ;  3. 
how  are  we  to  pray  for  this?  With   thankfulness, 
with    zeal,   with    steadfast    hope. — Give   us   to-day 
our  daily  bread.     Every  word  a  doctrine:  1.  Give, 
the  doctrine  of  dependence;   2.  bread,  the  doctrine 
of  contentment ;  3.  our  bread,  the  doctrine  of  indus- 
triousness;  4.  to-day,  the  doctrine  of  freedom  from 
care;  5.  daily  bread,  panis  svfficiens,  the  doctrine  of 
trust;  6.  give  it  to  %is,  the  doctrine  of  love. — The 
noticeable  relation  in  which  this  part  of  the  Lord's 
Prayer  stands  to  the  great  whole :  1.  The  Saviour 
teaches  us,  it  is  true,  to  pray  also  for  daily  bread, 
but,  2.  over  against  one  prayer  for   earthly  things 
stand   six  for  heavenly,  Matt.  vi.  33 ;   3.  this  one 
prayer  is  preceded  by  three  for  the  glory  of  God, 
and,   4.  is   followed  immediately  by   three   others 
which  respect  something  infinitely  higher  than  its 
own  object.     All  is  most  pregnant  with  instruction 
and  significance. — Forgive  us  our  debts:  1.  Even  the 
disciple  of  the  Saviour  sins  continually  ;  2.  these  sins 
also  are  debts  before  God ;  3.  for  these  debts  also  is 
daily  forgiveness  ready ;  4.  this  forgiveness  becomes 
our  portion  only  when  we  for  our  part  are  disposed 
to  forgiveness  towards  others. — For  also  we  forgive : 
1.  No  ground  of  our  hope;  2.  no  means  of  compel- 
ling an  answer  to  prayer;  3.  no  intimation  of  the 
measure  according  to  which  we  expect  forgiveness, 
but  a  sign  :  1.  Of  humihty,  which  is  conscious  of  its 
own  debt ;  2.  of  love,  to  which  the  "  Forgive  us  "  is 
more  than  an  idle  sound ;  3.  of  uprightness  before  God, 
which  cannot  possil)ly  have  a  controversy  with  our 
brother,  since  the  Father  has  remitted  so  infinitely 
more.  Matt,  xviii.  23-35. — Lead  us  not  into  tempta- 
tion: 1.  Thy  way  is  often  so  dark ;  2.  the  temptation 
is  so  great ;  3.  our  heart  is  so  weak ;  4.  the  conse- 
quences of  an  eternally  repeated  fall  are  so  lament- 
able.— The   Lord's    Prayer:    1.  A   prayer  for  the 
closet ;  2.  a  prayer  for  the  church. — The  circle  of  the 
Saviour's  disciples  an  association  of  prayer. — Prayer 
the  pulse-beat  of  the  Christian  life. — The  Heavenly 
Father  bestows  more  upon  prayer  than  does  the  best 


friend  here  on  earth. — The  importunity  of  faiih: 
1.  How  hard  it  is;  2.  how  richly  it  rewards. — True 
perseverance  in  prayer. — The  certainty  of  the  hearing 
of  prayer  :  1.  Its  limits :  the  prayer  must  be  befitting, 
the  prayer  must  be  believing,  the  will  must  be 
united  with  God's  will ;  2.  its  grounds :  God's  attri- 
butes, God's  promises,  God's  deeds  manifest  from 
history  and  experience. — The  question,  Is  there  an 
actual  hearing  of  prayer  ?  answered  successively  with : 
1.  The  No  of  doubt ;"  2.  the  Yea  of  faith  ;  3.  the  Hal- 
lelujah of  thankfulness. — How  often  we  in  our  short- 
sightedness beg  stones  instead  of  bread,  snakes 
instead  of  fishes  and  the  like. — The  "I  say  to  you" 
of  the  Saviour  maintains  its  prerogative  against  all 
rebuffs  and  doubts  of  the  darkened  understanding. — 
The  commendation  of  prayer  for  the  Holy  Spirit: 

1.  The  Holy  Spirit  the  Christian's  first  necessity ; 

2.  the  Holy  Spirit  the  Father's  holy  gift;  3.  the 
Holy  Spirit  in  the  heart  the  fruit  of  believing  prayer. 

Starke  : — Teaching  in  the  ministry  has  its  time, 
but  praying  also.  One  coal  kindles  the  other. 
— Brentius  :  To  pray  a  believing  Pater  JSfoster  ia 
a  weighty  and  grave  matter ;  there  is  a  child-like 
spirit  required  thereto,  Rom.  viii.  16. — Xova  Bibl. 
Tub. : — God  is  much  kinder  towards  His  friends 
than  men  towards  theirs. — If  God  instantaneously 
heard  our  sighing,  it  would  be  a  harm  to  us,  for  faith, 
love,  and  hope  would  have  no  room  for  exercise. — 
OsiANDER : — If  God  holds  still  at  thy  prayer,  con- 
tinue thou  on  valiantly,  vigorously,  and  joyfully :  He 
will  indeed  soon  answer :  Thy  faith  hath  saved  thee. — 
Canstein  : — Parents  are  under  obligation  to  provide 
for  their  children  in  bodily  respects  also,  and  to  give 
them,  according  to  ability,  what  they  need. 

To  the  Sermons  on  the  Lord's  Prayer  mentioned  by 
Lange  on  Matthew,  p.  130,  add :  1.  Glaus  Harms'  eleven 
Sermons,  Kiel,  1838;  John  Zimmerman  and  others, 
Tholuck,  four  Sermons  in  the  second  volume  of  his 
Sermons. — The  same  : — How  one  in  such  times  as  the 
present  should  use  the  Lord's  Prayer,  in  his  Sermons 
forthe  Times,  1848. — 2.  On  the  Parable,  Lisco : — Con- 
cerning the  persevering  entreaty  of  oppressed  citizens 
of  the  kingdom:  1.  Ground;  2.  occasion;  3.  power 
of  the  same. — The  Christian  boldness  in  prayer. — 
Arxdt  : — Of  the  converse  of  the  Christian  with  his 
God:  1.  That  we  should  pray;  2.  what  we  have  to 
entreat;  3.  how  our  prayer  must  be  f\vshioned. — 
The  Lord's  Prayer  the  model  prayer  of  all  Christians. 
— W.  HoFACKER  : — Concerning  prayer  as  the  inner 
pulse  of  the  spiritual  life. 


D.   The  Son  of  Man  in  His  relation  to  hypocritical  Enemies  and  Fnends  weah  in  Faith. 
Chapters  XL  14— XIL  59. 


1.  The  Kingdom  of  Satan  and  the  Kingdom  of  Christ  (Ch.  XL  14-28). 
(Parallel  to  Matt.  xii.  22-30  ;  43-15 ;  Mark  iii.  22-30.) 

14  And  he  was  casting  out  a  devil  [demon],  and  it  %Yas  dumb.     And  it  came  to  pass, 
when  the  devil   [demon]   was  gone  out,  the  dumb  spalve ;  and  the  people  wondered. 

15  But  some  of  them  said,  He  casteth  out  devils   [the   demons]   through  Beelzebub  the 

16  chief  of  the  devils   [demons].     And  others,  tempting  him,  sought  of  him  a  sign  from 

17  heaven.     But  lie,   knowing  their  thoughts,   said  unto  them,  Every  kingdom  divided 
against  itself  is  brought  to  desolation ;  and  a  house  divided  against  a  house  falleth  [and 


CHAP.  XI.  14-28. 


183 


18  house  is  precipitated  against  house'].  If  Satan  also  be  divided  against  himself  how- 
shall  his  kingdom  stand  ?  because   [for]   ye   say  that  I  cast  out  devils   [the  demons] 

19  through  Beelzebub.     And  if  I  by  Beelzebub  cast  out  devils  [the  demons],  by  whom  do 

20  your  sons  cast  them  out?  therefore  shall  they  be  your  judges.  But  if  I  with  the  fino-er 
of  God  cast  out  devils  [the  demons],  no  doubt  the  kingdom  of  God  is  come  upon  [imto] 

21  you.     When  a  [the]   strong  man   [one]   armed  keepeth  his  palace,  his  goods  are  in 

22  peace:  But  when  a  stronger  than  he  shall  come  upon  him,  and  overcome  him,  he  tak- 
eth  from  him  all  his  armour  wherein  he  trusted,  and  divideth  [distributeth]  his  spoils. 

23  He  that  is  not  with  me  is  against  me;  and  he  that  gathereth  not  with  me  scattereth. 

24  When  the  unclean  spirit  is  gone  out  of  a  [the]  man,  he  walketh  through  dry  places, 
seeking  rest ;  and  finding  none,  he  saith,  I  will  return  unto  my  house  whence  I  came 

25,  26  out.  And  when  he  cometh,  he  findeth  it  swept  and  garnished.  Then  goeth  he, 
and  taketh  to  Imn  seven  other  spirits  more  wicked  than  himself;  and  they  enter  in,  and 
dwell  there :  and  the  last  state  of  that  man  is  [becomes]  worse  than  the  first. 

27  And  it  came  to  pass,  as  he  spake  these  things,  a  certain  woman  of  the  company 
[multitude]  lifted  up  her  voice,  and  said  unto  him.  Blessed  is  the  womb  that  bare  thee, 

28  and  the  paps  which  thou  hast  sucked.  But  he  said.  Yea,  rather,  blessed  are  they  that 
hear  the  word  of  God,  and  keep  it. 

[1  Vs.  17.— O'ko?  en-i  oIkov  TriTTTet.  This  appears  to  be  a  continuation  of  the  figure.  When  a  kingdom  comes  to  ruin 
everything  in  it  shares  that  ruin,  and  house  is  dashed  against  house.  O«os  inX  oIkov  may,  indeed,  be  taken  as  a  pregnant 
expression  for  oIkos  mv  cttI  oIkov.  But,  as  Bleek  remarks,  in  this  case,  instead  of  inl  oIkov  we  should  at  least  expect  i(f>' 
eavTov.  It  is  better,  therefore,  with  the  Vulgate  and  various  distinguished  critics,  to  take  it  as  a  variation  of  the  idea  in 
Matthew  and  Mark,  rather  than  as  an  exact  equivalent  of  it. — C.  C.  S.] 

fatal  fall.  It  is  quite  as  arbitrary  to  take  ol/cos  here 
in  the  sense  oi  family  (Bornemanu)  as  to  understand 
here  merely  a  falling  of  the  separated  house  e^)'  kav- 
Tov  (Paulus,  Quesnel,  De  Wette). 

Vs.  18.  If  Satan  also. — The  Saviour  places  Him- 
self entirely  on  the  position  of  His  opponents.  If  He 
actually  cast  out  the  demons  through  their  Chief,  then 
it  would  follow  that  Satan  was  now  busy  in  destroy- 
ing his  own  worlv.  Every  kingdom,  every  town, 
every  family  stands  in  itself  a  complete  whole ;  so 
soon  as  it  breaks  this  unity,  it  breaks  up  with  its 
own  hand  the  foundation  of  its  independent  exist- 
ence. So  was  also  the  kingdom  of  darkness  a  whole, 
which  had  risen  against  the  kingdom  of  truth  and 
of  light.  Satan  could  not,  therefore,  possibly  drive 
out  evil  spirits  without  doing  injury  to  his  own 
realm.  Perhaps  the  Pharisees  might  here  have  made 
the  objection  that  Satan,  for  the  accomplishment  of 
a  higher  purpose,  might  admit  a  lesser  hurt,  and 
might  drive  out  one  of  his  sateUites  in  Uke  manner 
as  Caiaphas  (John  xi.  50)  wished  to  have  one  man  die 
that  the  whole  people  might  perish  not.  As  they, 
however,  in  this  passage,  betray  no  acquaintance 
with  these  higher  tactics  of  the  kingdom  of  darkness, 
it  was  not  necessary  for  our  Lord  to  i-cmove  this 
objection  or  anticipate  it.  Respecting  this  Avhole 
polemics  against  the  blasphemy  of  the  Pharisees, 
comp.  Neander,  ad  loc. 

Vs.  19.  By  whom  do  your  sons  cast  them 
out  ? — To  the  argumentimi  ex  absurdo,  the  Saviour 
adds  here  an  argument  e  concessis.  By  the  sons  of 
the  Pharisees  we  have  doubtless  to  understand  none 
other  than  their  spiritual  sons,  theu"  disciples,  the 
exorcists.  Comp.  Acts  xix.  13.  From  the  lack  of 
adecpiate  information  respecting  these,  it  is  difficult 
to  form  a  perfectly  correct  judgment  respecting  the 
driving  out  of  devils  by  the  disciples  of  the  Phari- 
sees. Without  doubt  charlatanism  was  connected 
therewith,  and  many  a  heaUng  would  be  found  to  be 
only  temporary  and  apparent,  although  they  must, 
nevertheless,  more  than  once  have  succeeded,  by  ad- 
juration in  the  name  of  the  Lord,  in  expoUing  a  con- 
dition of  possession  that  would  not  yield  to  other 
means.       See    the    very    remarkable    passages    of 


EXEGETICAIi  ANT)  CRITICAL. 

Vs.  14.  And  He  was  casting  out. — This  miracle 
is  not  to  be  parallelized  with  Matt.  ix.  32-34  (Neander, 
Tischendorf),  but  with  Matt.  xii.  22  seq.  The  de- 
mon here  driven  out  was,  according  to  the  more  pre- 
cise account  of  Matthew,  also  blind.  As  to  the  rest, 
we  must  carefully  distinguish  this  sufferer  from  the 
ordinary  infirm  man  who  suffers  under  organic  de- 
fects of  sight  and  hearing.  He  is  by  no  means  called 
demoniac  because  he  was  Ijlind  and  deaf,  but  he 
was  blind  and  deaf  because  he  was  in  a  high  degree 
demoniac.  "  He  was  dumb  through  psychical  influ- 
ence. Undoubtedly  this  manifested  itself  as  a  kind 
of  insanity,  only  this  insanity  is  not  to  be  considered 
as  merely  one  of  imagination,  but  as  the  consequence 
of  the  real  work  of  hostile  potencies.  Its  overcom- 
ing through  the  light  and  might  of  the  Redeemer  re- 
stores again  the  normal  jisychical  and  physical  rela- 
tion, in  the  sufferer."     Olshausen. 

And  the  people  wondered. — According  to  the 
parallel  passage  in  Matthew,  they  are  even  on  the 
point  of  publicly  proclaiming  Jesus  as  the  Messiah. 
It  is  this  very  culmination  of  enthusiasm  which 
awakened  the  strongest  reaction  of  the  Pharisees, 
who  now  declare  our  Lord  not  the  Elect  of  God,  but 
the  instrument  of  Satan.  "  Ubi  ad  extremum  coeci- 
tails  venit  impietas^  nullum  est  tarn  nianifestum  Dei 
opus,  quod  11011  pervcrtat y     Calvin. 

Vs.  15.  Through  Beelzebub  or  Eeelzebul. — 
The  name  Beelzebub  signifies  properly :  Fly-god, 
2  Kings  i.  2,  3,  16;  Beelzebul  signifies:  god  of 
dung.  See  Lightfoot,  ad  loc.  That  by  this  name 
another  spirit  is  signified  than  the  one  that  in  other 
places  is  called  Satan,  or  the  head  of  the  fallen  an- 
gels, is  without  proof.  Except  in  the  gospels,  Beel- 
zebul appears  nowhere  as  a  name  of  the  devil.  As 
to  the  rest,  not  Beelzebub  but  Beelzebul  appears  to 
be  the  more  correct  reading. 

Vs.  17.  And  house  is  precipitated  against 
house.— Graphic  representation  of  tlie  desolation  of 
a  city  divided  within  itself,  in  which  the  one  falling 
house  necessarily  draws  down  the  other  with  it  in  its 


184 


THE   GOSPEL  ACCORDING  TO  LUKE. 


IrenEeus  and  Tertullian,  which  Grotitts,  ad  loc,  cites. 
And  why  might  not  individual  better-minded  Phari- 
sees accomphsh  such  an  act  in  faith  and  the  Spirit 
of  God,  and  see  their  weak  endeavors  crowned  with 
heavenly  blessing  ? 

Vs.  20.  By  the  finger  of  God. — According  to 
Matthew,  iv  irveviJ..  0eoC,  comp.  Exodus  viM.  19. 

Vs.  21.  When  the  strong  one. — Our  Lord  now 
passes  over  to  a  third  counter-argument — this  time 
of  an  entirely  empirical  nature.  He  first  gives  us 
to  see  in  what  light  He  views  the  prince  of  this 
world,  whom  the  Pharisees  had  here  so  unbeseem- 
ingly  mentioned,  and  the  opposing  of  whom  they  re- 
garded as  a  comparatively  unimportant  matter.  He 
was  a  strong  man  who,  well  accoutred,  relied  upon 
his  equipment  and  his  secure  rocky  castle.  Who- 
ever can  fall  upon,  bind,  and  despoil  such  an  one, 
must  not  stand  below  but  above  him,  and  be  stronger 
than  he.  How  could  the  victor  stand  in  a  covenant 
of  peace  and  friendship  with  the  vanquished,  and 
how  would  it  be  possible  to  overmaster  the  Strong 
One,  except  only  tV  SaKrvXa)  Qeod  ?  Comp.  Isaiah 
xlii.  24,  25.  With  right  Bengel :  '■'■  Gloriosior  vic- 
toria Christi,  postquam  vicit  Satanam  tot  scecuUs 
grassatum  et  confisum.''^  If  any  one  thinks  that  he 
is  obliged  to  explain  all  the  particular  features  of  the 
figurative  language,  he  can,  with  Stier,  by  the  house 
of  the  strong  man  =  Satan,  understand  the  world ;  by 
0-K6VJ)  understand  men,  whom  he  uses  as  his  instru- 
ments, after  he  has  previously  robbed  them  them- 
selves, and  in  the  preceding  blind  man  see  a  con- 
cealed allusion  to  the  death  of  Christ,  and  His  de- 
scent into  hell.  But  it  is  more  natural  to  have 
regard  here  simply  to  the  tertium  comparationis,  and 
to  stop  with  the  chief  thought :  Only  the  stronger 
can  overcome  the  strong. 

Vs.  23.  He  that  is  not  Tvith  Me. — Respecting 
the  connection  of  this  saying  with  an  apparently  op- 
posite declaration,  see  before  on  Luke  ix.  50.  The 
discourse  advances  regularly :  after  the  triple  refu- 
tation of  the  blasphemers,  follows  now  a  word  of 
warning.  It  is  this  time  addressed  especially  to  such 
as  on  the  one  hand  seized  with  astonishment  at  the 
miracle,  on  the  other  hand  struck  by  the  blasphe- 
mous allegation  of  the  Pharisees,  did  not  know  what 
they  should  think  of  Jesus,  and  were  secretly  inclined, 
at  least  for  the  moment,  to  remain  neutral  in  respect 
to  the  two  parties.  These  He  gives  to  understand 
that  in  the  case  of  so  intense  a  conflict  of  principles 
such  a  neutrality  was  impossible,  and  at  bottom 
was  no  better  than  open  enmity.  It  was  not  suffi- 
cient that  they  did  not  join  in  with  the  blasphemy  of 
the  Pharisees ;  they  must  decidedly  take  a  stand. 
The  so-called  juste  milieu  between  friendship  and 
enmity  could  not  possibly  be  longer  maintained; 
indifference  wpuld  of  itself  be  injury.  But  how 
much  more  worthy  still  of  punishment  were  those 
who  openly  opposed  themselves  to  Hira  !  For  them 
is  meant  the  saying  that  now  follows. 

Vs.  24.  When  the  unclean  spirit. — Luke  gives 
this  parabolic  discourse  before,  Matthew,  on  the 
contrary,  after  the  discourse  of  Jesus  concerning  the 
sign  of  the  prophet  Jonas.  Comp.  Matt.  xii.  43-45. 
Apparently  this  latter  arrangement  is  to  be  taken 
as  the  origmal.  Luke  moreover  again  places  what  is 
similar  together,  and  gives  this  declaration  as  early  as 
this  because  it  belongs  to  the  sphere  of  demonology, 
with  which  the  preceding  accusation  and  vindication 
also  stood  in  relation,  and  perhaps  for  this  cause 
also  omits  the  words  with  which,  according  to  Mat- 
thew, vs.  45,  the  Saviour  concluded  tlie  whole  ad- 


dress :  "  Even  so  shall  it  be  also  unto  this  wicked 
generation."  The  sense  and  the  intention  of  the 
imagery  here  is,  moreover,  in  and  of  itself  not  hard 
to  understand.  Not  He  was  possessed  or  in  cove- 
nant with  Beelzebub,  as  His  enemies  blasphemously 
alleged,  but  Israel  itself,  which  stood  under  the  influ- 
ence of  its  blind  leaders,  was  now  the  possessed 
party.  A  demon  had  been  driven  out  after  the 
Babylonian  captivity,  the  demon  of  idolatry :  but 
that  the  unhappy  nation  was  now  in  so  much  better 
case,  was  by  no  means  true ;  as  a  sevenfold  worse 
scourge  had  blasting  Pharisaism  taken  the  place  of 
the  first  demon.  No  wonder  !  his  former  house  he, 
the  demon,  finds  empty,  crxoAaCovTa  (Matthew). 
Forsaken  indeed  by  him,  it  is  yet  by  no  means  in- 
habited by  a  better, — by  the  Holy  Spirit.  He  finds 
therefore  abundant  room  for  return  ;  finds  the  house 
as  if  in  festal  adoi-nment  already  prepared  for  him,  as 
it  were  demoniacally  tricked  out  by  the  ruling  spirit 
of  lies.  He  now  takes  seven  other  spirits  with  him 
worse  than  he,  that  is,  in  not  a  moral  respect,  for  the 
Scripture  does  not  teach  us  to  know  any  degrees  of 
demoniacal  wickedness,  but  worse,  inasmuch  as  they 
can  accomplish  yet  more  than  he.  With  these  he 
takes  possession  of  his  former  dwelling-place,  so  that 
the  temporary  redemption  of  the  poor  possessed  is 
followed  by  a  sevenfold  greater  misery.  "  Reperit 
domiim  vacantem :  eos  procid  duhio  designat  Ckristus, 
qui  vacui  Dei  spiritu  ad  recipiendum  diabolum  parati 
sunt,  nam  fideles,  in  quibu^  solide  habitat  Spiritus 
Dei,  undique  muniti  sunt,  ne  qua  rima  Satance 
pateat."     Calvin. 

How  shaming  this  representation  was  for  the 
Pharisees,  strikes  the  eye  quite  as  quickly  as  in  what 
a  striking  manner  it  was  fulfilled,  in  the  continually 
deeper  fall  of  this  whole  generation.  At  the  same  time, 
however,  it  must  not  be  overlooked  that  this  whole 
instruction  contained  a  weighty  intimation  for  the 
man  who  had  just  been  healed  by  the  Saviour  (vs. 
14).  It  was  to  remind  him  of  this  truth,  that  it  did  not 
suffice  for  this  instant  to  be  redeemed  from  the  evil 
spirit,  if  his  heart  was  not  at  once  united  in  sin- 
cerity with  Jesus,  and  if  he  did  not  by  that  alone 
remain  in  security  against  renewed  demoniacal  influ- 
ence ;  nay,  for  the  whole  multitude  the  portraiture 
of  a  man  was  instructive,  who,  after  he  had  been,  in 
the  first  instance,  purified  from  sin,  gives  himself 
again  into  its  service,  and  now  sinks  deeper  than 
ever  before.  Nor  does  it  indeed  admit  of  any  doubt 
that  this  word  found  an  echo  in  the  consciences  of 
many.  A  trace  we  find  in  the  enthusiasm  which 
it  awakened,  according  to  Luke's  account  alone,  in 
one  of  the  female  hearers. 

Vs.  2Y.  A  certain  woman  of  the  multitude. 
— That  it  was  a  mother  (according  to  tradition,  Mar- 
cella,  a  maid-servant  of  Martha)  appears  from  the 
nature  of  her  felicitation.  Her  enthusiasm  is  by  no 
means  incomprehensible  after  such  a  severe  discourse 
(Strauss),  for  without  doubt  she  admired  more  the 
7mw  than  the  what  of  the  words  of  the  Saviour. 
"  The  whole  anecdote  betrays  a  fresh  and  living  re- 
membrance, which  appears  to  have  inserted  it  on  the 
very  spot  where  it  occurred."  Schleiermachcr.  The 
unnamed  woman  listened  to  the  words  as  (inly  a 
mother  can  listen  who,  perhaps  herself  childless,  or 
it  may  be  unhappy  in  her  children,  in  silence  envies 
Mary.  Her  words  form  a  striking  contrast  with 
those  which  the  Saviour  Himself,  on  the  way  to  the 
cross,  utters  over  the  daughters  of  Jerusalem,  Luke 
xxiii.  2S,  29.  He  does  not  gainsay  her  utterance, 
but  Ho  rectifies  it  {/xevovvye,  immo  vera,  as  in  Rom. 


CHAP.  XI.  14-28. 


185 


ix.  20  ;  X.  18).  "Very  true,  blessed,"  &c.  An  intima- 
tion for  the  woman  not  to  let  herself  be  borne  along 
too  much  by  transient  impressions,  but  rather  to  hear 
still  farther ;  an  eulogy  of  Mary,  whom  He  already 
perhaps  discovered  among  the  throng  (comp.  Luke 
11.  19-51) ;  a  transition  to  further  instruction  of 
the  people,  which  however  was  now  interrupted  by 
the  inteUigence  that  His  mother  and  His  brethren 
were  calling  Him.  Comp.  Matt.  xii.  45,  46 ;  Luke 
viii.  19-21.  "It  may  not  be  impossible  that  even 
during  Jesus'  discourse  in  vindication  of  Himself, 
the  rumor  of  the  arrival  of  His  relatives  had  made 
its  way,  and  had  given  this  woman  occasion  for  the 
exclamation  which  she  made,  but  it  is  more  probable 
that  Jesus  addressed  two  separate  answers,  one  to  the 
woman,  the  other  to  those  who  gave  Him  notice  of 
the  arrival  of  His  mother,  because  Luke  distinguishes 
altogether  too  definitely  the  two  utterances  from 
each  other  for  us  to  suppose  them  to  have  been  one. 
Therefore,  we  shall  be  able  to  conclude  that  the 
actual  information  of  His  mother's  arrival  did  not 
itself  reach  Jesus  until  after  this  exclamation  of  the 
woman,  and  that  it  then  gave  Him  occasion  to  that 
saying  respectiag  His  disciples."     Lichtenstein. 


DOCTEINAIi  AND  ETHICAL. 

1.  Not  unjustly  has  there  often  been  found  in 
■  this  whole  discourse  of  our  Lord  one  of  the  strongest 

proofs  of  the  objective  truth  of  the  New  Testament 
Satanology.  How  much  of  its  force  does  the  whole 
argument  of  this  discourse  lose  if  we  should  assume 
that  our  Lord  here  accommodated  Himself  to  a 
popular  belief,  above  which  He  Himself  was  infinitely 
elevated  !  If  it  is  not  true  that  He  cast  out  actual 
demons  and  that  by  the  Spirit  of  God,  then  the  conclu- 
sion derived  from  it  that  the  kingdom  of  God  there- 
fore had  come  to  them,  is  in  this  passage  an  asser- 
tion without  proof.  That  the  Saviour,  in  the  form  of 
His  representation,  attaches  Himself  to  the  prevaiUng 
ideas,  especially  in  vss.  25,  26,  must  be  conceded ; 
but  He  would  never  have  permitted  Himself  such  an 
accommodation  had  He  not,  in  the  substance  of  these 
conceptions,  recognized  the  elements  of  higher 
truth.  There  exists  a  remarkable  contrast  between 
His  portrayal  of  the  strong  man  who  keeps  his  palace 
and  can  only  be  overcome  by  a  stronger  one,  and  the 
slight  importance  which  many  rationalistic  theolo- 
gians attribute  to  the  locus  de  Diabolo. 

2.  The  energetic  manner  in  which  the  Saviour  on 
this  occasion  insists  upon  a  decided  position,  for  or 
against  Him,  proves  sufficiently  how  intensely  the 
opposition  of  parties  had  then  increased  ;  but  at  the 
same  time  this  declaration  gives  indirectly  a  powerful 
testimony  to  the  entirely  unique  value  of  His  person 
and  His  work,  towards  which  it  is  impossible  per- 
manently to  maintain  a  strict  neutrahty,  and  which 
lay  claim  to  so  undivided  an  interest,  that  indiffer- 
ence is  itself  a  kind  of  covert  enmity. 

3.  The  parable  of  an  evil  spirit  who  returns  with 
seven  others,  was  strikingly  fulfilled,  first  upon  the 
Jewisli  people,  not  only  in  the  days  of  our  Lord,  but 
also  in  the  apostolic  age.  The  first  impression 
which  was  made  upon  some,  after  the  death  of  the 
Saviour,  passes  away  again,  and  shortly  before  the 
destruction  of  Jerusalem,  it  may  be  especially  said 
that  the  nation  was  possessed  not  only  by  seven,  but 
by  seventy  times  seven  devils.  Moreover,  this  phe- 
nomenon recurs  perpetually  in  the  Christian  church. 


when,  after  a  time  of  commencing  growth,  a  period 
of  mournful  retrogression,  and  when,  after  short 
awakening,  a  time  of  spiritual  stiffening  into  dead 
forms,  begins.  So  was  it  when,  after  the  Reformation, 
the  letter-worship  of  ecclesiastical  orthodoxy  estab- 
lished itself;  so  does  it  now  perhaps  threaten  to  be  in 
some  regi(  "is  after  that  religious  awakenmg  of  the 
first  half  of  this  century  has  cooled  off';  and, 
finally,  there  is  here  portrayed  the  image  of  every 
one  who  has  made  the  first  step  on  the  way  to  con- 
version, but  afterwards  has  fallen  from  this  height 
into  the  most  unhappy  depth  (2  Tun.  iv.  10  ;  Heb. 
vi.  4-6  ;  2  Peter  ii.  2U-22).  How  far  this  remains 
possible  even  after  genuine  conversion,  is  a  question 
which  caunot  here  be  answered.  In  no  case  can  one, 
in  the  dwelling  out  of  which  only  one  demon  had  been 
driven,  and  which  is  only  empty,  swept,  and  garnish- 
ed, recognize  the  image  of  one  fndi/  regenei-ate. 

4.  The  woman  that  hfts  up  her  voice  to  bless 
Jesus,  is  the  prototype  of  all  those  who  have  hon- 
ored the  mother  of  the  Saviour  more  than  they 
have  her  Son,  and  have  incurred  the  guilt  of  Mari- 
olatry.  If  the  Saviour  does  not  favor  this  honoring 
of  His  mother,  even  here,  where  it  moves  within 
modest  bounds,  what  judgment  will  He  then  pass 
upon  the  new  dogma  of  Flo  Nono,  upon  which  an 
entirely  new  Mariology  is  built  ? 


HOMILETICAL  AND  PRACTICAL, 

The  threefold  temper  towards  the  miracle-working 
Saviour :  1.  Enthusiasm  and  its  right ;  2.  hatred 
and  its  bUndness  ;  3.  neutrality  and  its  impossibility. 
— The  Son  of  God  was  manifested  that  He  might  de- 
stroy the  works  of  the  devil,  1  John  iii.  8. — He  hath 
done  all  things  well :  the  dumb  speaking,  Mark  vii. 
37. — No  sign  great  enough  to  overcome  the  repug- 
nance of  unbehef. — The  might  of  Satan  a  fearful, 
well-ordered,  but  yet  vincible  might. — The  enemies 
of  the  Lord  condemned,  1.  By  their  conscience ;  2. 
by  those  holdiag  their  own  views ;  3.  by  the  Saviour. 
— Satan's  defeat  a  sign  that  the  kingdom  of  God  has 
come  near. — The  strife  of  the  Strong  with  the  Strong- 
er: 1.  The  Strong  One,  a.  his  palace,  b.  his  booty, 
c.  his  false  rest ;  2.  The  Stronger,  a.  His  courageous 
assault,  b.  His  complete  triumph,  c.  His  brilliant 
crown.— Neutrality  in  the  Christian  sphere  no  vir- 
tue, but  a  chunera. — The  Saviour  would  rather  have 
to  do  with  open  foes  than  with  half-friends. — Who- 
ever begins  to  stand  apparently  neutral  towards 
truth  becomes,  for  the  most  part,  at  last  an  opposer 
of  the  same. — The  dangerousness  of  half-conversion. 
— Not  easily  does  the  Evil  One  give  up  his  rights 
over  the  heart  which  he  has  for  a  while  had  domin- 
ion over.— The  Spirit  of  Evil  finds  nowhere  abiding 
rest. — What  matters  it  that  one  is  in  a  measure  free 
from  the  Evil  Spirit,  if  he  is  not  filled  with  the  Holy 
Spirit  ?— The  wretched  reentrance  upon  the  hardly 
forsaken  way  of  sin:  1.  Undoubtedly  possible,  2.  m 
the  last  degree  ruinous.  — Hypocrisy  the  worst  kind 
of  possession.— All  the  seven  deadly  sins  come  up  at 
once  in  the  heart  that  is  sold  under  sin. — "  It  had 
been  better  for  them  not  to  have  known  the  way 
of  righteousness,"  &c.,  2  Peter  ii.  22.— The  female 
mind'  more  receptive  than  many  a  masculine  one  of 
the  greatness  of  the  Saviour.— The  first  Mary-wor- 
ship._Tlie  woman  that  blesses  Jesus'  mother  the 
type  of  superficial  rehgious  feeling:  1.  Nature  of 
this  feeling,  a.  it  is  easily  aroused,  6.  promptly  re- 


186 


THE   GOSPEL  ACCORDING  TO   LUKE. 


vealed,  c.  soon  evaporated ;  2.  value  of  the  same,  a. 
the  Saviour  does  not  disapprove  it  wholly,  b.  still  less 
does  He  approve  it  unconditionally,  c.  He  wiU  have 
it  pass  over  to  something  better — the  hearing  and 
keeping  of  His  word. — Blessed  are  they  that  hear  the 
word  of  God  and  keep  it.  Their  blessedness  has,  1. 
A  higher  character ;  2.  a  fii-mer  ground ;  3.  a  longer 
duration  than  any  other. 

Starke  : — Hedinger  : — The  mockers  blaspheme 
God's  work ;  they  that  are  better  doubt. — Bren- 
Tiirs : — It  is  the  way  of  perverse  people  to  count 
devils'  works  for  God's  works,  and  God's  works  for 
devils'  works. — Christ  is  also  Judge  of  the  word  and 
the  thoughts.  Comp.  Ps.  cxxxix.  1,  2. — It  is  un- 
doubtedly permitted  to  defend  ourselves  against  all 
those  who  blaspheme  our  function,  which  we  dis- 
charge to  God's  honor. — Here  on  eJirth  even  children 
are  often  the  judges  of  their  parents,  1  Sam.  xix.  5. 
— Nothing  but  the  finger  of  God — no  human  power — 
is  capable  of  driving  Satan  out  of  the  heart. — Christ 
and  Belial  agree  not  together. — Quesnel  : — The  con- 
verted sinner  is  a  palace  which  the  devil  has  lost, 
but  of  which  he  knows  all  the  weak  quarters  and 
entrances,  and  where  he  often  even  yet  has  secret 
confederates.  [DiaboloniaH/i  in  Mansoul.^ — With 
children  of  Satan  it  fares  as  with  their  wicked  father, 
Isaiah  Ivii.  20,  21. — All  presumptuous  sins  are  gar- 
nishings  of  the  heart  for  the  habitation  of  many 
devils. — Zeisius  : — Spiritual  relationship  with  Christ 
is  more  excellent  than   all  natural  connection  of 


blood. — Beextius  : — True  Christianity  consists  not 
in  word  but  in  deed  and  in  truth,  1  Cor.  iv.  20. 

Stakke  : — One  must  be  free  if  he  will  make 
others  free. — Moral  relapses  risk  the  soul's  salvation. 
— Massillon  : — Sur  V inconstance  dans  les  voies  du 
salui,  sermon  sur  Luc.  xi.  26,  pour  le  troisieme  di- 
rnanche  de  la  careme. — Marheineke: — How  ingen- 
ious the  human  heart  is  when  the  question  is  of  clos- 
ing itself  against  the  impressions  of  manifest  truth  ! 
— Ulber  : — The  many  enemies  of  Jesus,  who  yet  is 
all  men's  Friend. — Fuchs  : — Enmity  against  Christ : 
1.  It  testifies  of  unthankfuhiess ;  2.  betrays  folly;  3. 
prepares  wretchedness. — Ahlfeld: — How  standest 
thou  with  reference  to  Christ  ?  1.  Art  thou  His 
enemy?  2.  Art  thou  mdift'erent?  3.  Makest  thou 
half  work  '?  4.  BeUevest  thou  on  Him  ? — Palmer  : — 
The  kingdom  of  the  world  and  the  kingdom  of 
Christ:  i.  Nature;  2.  relation  of  these  two  king- 
doms.— Von  Gerlach  : — How  Christ  overcomes  the 
kingdom  of  the  devil,  1.  Without  us ;  2.  in  us. — Eau- 
tenberg  : — The  reproach  of  Christ  our  honor.  A 
reproach  :  1.  For  us  ;  2.  from  us ;  3.  upon  us. — 
Wankel  : — The  fearful  power  of  the  Evil  One  :  1. 
Fearful  by  its  unnoticed  commencement ;  2.  rapid 
progress  ;  3.  wretched  issue. — Alt  : — "  'Who  is  not 
with  Me,"  &c. :  1.  Who  does  not  believe  with  Me,  he 
speaks  against  Me ;  2.  who  does  not  walk  with  Me, 
he  strives  against  Me ;  3.  who  does  not  work  with 
Me,  he  labors  against  Me  ;  4.  who  does  not  combat 
and  sacrifice  with  Me,  he  betrays  Me. 


2.  A  Sign  for  the  Eye  and  an  Eye  for  the  Sign  (Vss.  29-36). 
(Comp.  Matt.  sii.  38-42 ;  vi.  22,  23.) 

29  And  when  the  people  were  gathered  [gathering]  thick  together,  he  began  to  say, 
This  [generation  ^]  is  an  evil  generation :  they  seek  [it  seeks]  a  sign ;  and  there  shall 
no  sign  be  given  it,  but  the  sign  of  Jonas  [Jonah]   the  prophet  [om.,  the  prophet^]. 

30  For  as  Jonas  [Jonah]'  was  [became]  a  sign  unto  the  Ninevites,  so  shall  also  the  Son  of 

31  man  be  to  this  generation.  The  queen  of  the  south  shall  rise  up  in  the  judgment  with 
the  men  of  this  generation,  and  condemn  them :  for  she  came  from  the  utmost  parts  of 
the  earth  to  hear  the  wisdom  of  Solomon;  and,  behold,  a  greater  [TrAcro;',  neuter ;  lit.,  some- 

32  thing  more]  than  Solomon  is  here.  The  men  of  Nineveh  shall  rise  up  in  the  judgment 
with  this  generation,  and  shall  condemn  it :   for  they  repented  at  the  preaching  of  Jonas 

33  [Jonah]  ;  and,  behold,  a  greater  than  Jonas  [TrAetov  'Iwva]  is  here.  [And]  No  man, 
when  he  hath  lighted  a  candle,  putteth  it  in  a  secret  place,  neither  under  a  [the]  bushel, 

34'  but  on  a  [the]  candlestick,  that  they  which  come  in  may  see  the  light.  The  light  of 
the  body  is  the  [thine ^]  eye:  therefore  when  tliine  eye  is  single  [sound],  thy  Avhole 
body  also  is  full  of  light ;  but  when  thine  eye  is  evil  [diseased],  thy  body  also  is  fidl  of 

35  darkness.     Take   heed    therefore,   that    the  light  which  is   in   thee   be  not   darkness 

36  If  thy  whole  body  therefore  be  full  of  light,  having  no  part  dark,  the  whole  shall  be  full 
of  light,  as  when  the  bright  shining  of  a  [the]  candle  [with  its  brilliancy,  rfj  dorpaTr^; 
cm.,  the  bright-shining]  doth  give  thee  light. 

1  Vs.  29. ^According  to  the  reading  approved  by  Tischondorf  on  preponderating  grounds :  17  ycvea  oOn)  yeved.  irovripd 
eunv.     [Supported  also  by  Cod.  Sin.] 

2  Vs.  2'X—Rec. :  toO  7rpo<|»)Tou,  taken  from  the  parallel  passage  in  Matthew.    [Omitted  also  by  Cod.  Sin.] 

3  Vs.  34.— i?ec. :  6  o^eaA^ios— Matt.  vi.  '22—aov  is,  however,  decidedly  supported  and  ah'cady  approved  by  Griesbach. 
[Supported  also  by  Cod.  Sin.] 

I  has  already,  vs.  16,  communicated  at  the  same  time 
EXEGETICAI;  AKD  CRITICAI..  with  the  judgment  of  the  Pharisees.     Matthew  keeps 

I  the  two  elements,  ch.  xii.  24  and  38,  more  exactly  apart, 

Ys.  29.  He  began  to  say. — The  occasion  for  this  I  arranging  them  chronologically.     According  to  his 

discourse  of  rebuke  on  the  part  of  the  Saviour  Luke  |  account  it  is  principally  Pharisees  and  Scribes  who 


CHAP.  XI.  29-36. 


187 


desire  to  see  the  sign  from  heaven,  in  whom,  how- 
ever, the  Saviour,  with  the  most  perfect  right,  views 
the  legitimate  representatives  of  the  whole  evil  and 
adulterous  generation  of  His  contemporaries.  Ac- 
cording to  Luke  they  are  indeed  &\\ot  than  those 
who  had  before  spoken,  yet  by  no  means  animated 
with  a  better  spirit.  They  will  tempt  Jesus  {irfipd- 
(opres)  in  that  they  laid  for  Him  a  snare,  indirectly 
support  their  humiUated  and  castigated  ffiends,  and 
desire  something  of  Him  which  He  could  not  refuse 
them  without  exciting  much  remark.  If  we  are 
not  cUsposed  by  the  sign  from  heaven  to  understand 
an  actual  revelation  of  the  Shekinah,  they  have  at. 
all  events  some  kind  of  cosmic  phenomenon  in  mind, 
either  an  eclipse  of  the  sun  or  moon,  or  a  meteor,  or 
something  of  the  sort,  which,  however,  must  be  so 
far  different  from  the  other  miracles  of  our  Lord  as 
this,  that  it  was  to  be  performed,  not  on  men  who 
surrounded  Him,  but  on  objects  which  were  ap- 
parently elevated  above  Him,  and  was  therefore  to 
strike  the  eye  so  much  the  more  strongly.  Perhaps  they 
find  occasion  for  this  inquiry  in  the  definite  assu- 
rance of  the  Saviour  that  He  cast  out  demons  eV 
SaKTvAco  Qeov,  at  which  they  in  a  hypocritical  tone 
declared  themselves  ready  to  acknowledge  Him  as 
goon  as  He  should  have  given  them  an  incontestable 
proof  of  His  heavenly  mission.  It  is  in  this  case 
much  easier  to  understand  that  the  Saviour,  agree- 
ably to  His  principle,  performed  no  sign  before  them, 
since  He  found  in  them  not  the  slightest  receptivity 
for  the  moral  impression  of  His  miracles  :  comp. 
Matt.  xiii.  58. 

There  shall  no  sign  be  given  it. — This  whole 
answer  of  the  Saviour  breathes,  besides  righteous  dis- 
pleasure, a  heavenly  composure  and  wisdom  :  for  it 
gave  all  to  whom  the  truth  was  dear,  plainly  to 
understand  that  His  refusal  to  give  a  sign  was  per- 
fectly just,  and  besides  that  only  conditional,  and 
finally,  that  it  was  only  temporary. 

The  sign  of  Jonah. — The  briefer  expression  of 
Luke  must  be  explained  by  the  more  developed 
statement  of  the  language  of  our  Lord  in  Matt.  ch. 
xii.  40,  of  whose  genuineness  and  exactness  there  is 
no  occasion  whatever  to  doubt.  "  The  reference  of 
the  sign  of  Jonah  merely  to  the  preaching  and  mani- 
festation of  the  Saviour  in  Paulus,  Schleiermacher, 
Neander,  a.  o.,  needs  no  refutation."  Lange.  Had 
the  Saviour  wished  to  refer  tp  that  alone,  He  would 
then  have  had  to  express  Himself  more  exactlj',  and 
to  say :  As  Jonas  was  a  sign  to  the  Ninevites,  so  is 
also  the  Son  of  man  for  this  generation.  The  earai 
itself  points  to  the  future.  As  Jonah  from  the  belly 
of  the  fish  had  come  forth,  to  appear  to  the  Nine- 
vites, so  should  the  i-isen  Jesus  be  for  His  contempo- 
raries a  sign,  but  not  from  heaven ;  from  the  depth 
of  the  earth  shall  this  sign  be  given,  but  yet  it  should 
serve  for  their  condemnation.  The  parallel  consists 
in  this,  that  Jonah  goes  down  into  the  fish's  belly, 
and  after  three  days'  abode  therein,  comes  again  out 
of  the  same,  while  Christ  descends  into  the  heart  of 
the  earth,  Sheol  (Meyer),  and  also  after  the  same 
time  again  gloriously  appears.  And  if  we  must  also, 
according  to  Jonah  ii.,  conceive  the  prophet  as  liv- 
ing in  the  belly  of  the  fish,  this  takes  nothing  from 
the  general  correctness  of 'the  comparison.  As  re- 
spects, however,  the  difficulty  as  to  the  designation 
of  time,  a  wx^vi^^poy  does  not  need  always  to  endure 
just  twenty-four  full  hours.  See  1  Sam.  xxx.  12,  L3, 
and  in  the  Talmud  Hieros.  it  is  expressly  stated : 
"  Day  and  night  make  together  a  period  (n:!")?  ^^'^ 


the  part  of  such  an  one  is  as  the  whole."  Comp. 
Stier,  H.  J.  II.,  p.  53. 

Vs.  31.  The  Queen  of  the  South. — Comp. 
Lange  on  3Iatt.  xii.  42.  Less  precisely  has  Luke 
placed  the  comparison  with  Solomon  before  that 
with  Jonah  and  the  Ninevites,  because  then  the 
beautiful  climax  of  the  discourse  is  lost.  The  Queen 
of  Sheba  had  given  yet  greater  proofs  of  faith  and 
exhibited  yet  more  interest  than  the  Ninevites,  who 
believed  on  the  word  spoken  in  their  immediate 
vicinity ;  for  out  of  distant  lands  had  she  come  to 
hear  the  wisdom  of  Solomon,  while  the  Jews  con- 
temned what-  they  could  find  in  their  immediate 
neighborhood,  and  yet  there  was  more  here  than 
Solomon ! 

More  than  Solomon. — In  order  to  feel  the 
power  of  this  comparison,  in  which  the  wisdom  of 
Solomon  is  to  be  kept  carefully  in  mind  as  the  tcrilum 
comparationis,  we  must  not  only  realize  to  ourselves 
what  is  written  in  the  Old  Testament  regarding  Solo- 
mon, but  also  especially  what  tradition  had  added  to 
this,  in  reference  to  his  magic  words,  his  ring,  his 
knowledge  of  the  secrets  of  the  spiritual  world,  &c., 
in  conseciuence  of  which  Solomon  stood  in  almost 
unearthly  glory  before  the  eyes  of  the  contempora- 
ries of  Jesus.  [The  simple  ceference  to  the  scrip- 
tural account  of  Solomon  appears  quite  sufficient, 
without  supposing  our  Saviour  to  have  taken  any 
account  of  the  superstitious  fables  respecting  Him. 
— C.  C.  S.] 

Vs.  32.  The  men  of  Nineveh. — It  cannot  be 
stated  with  certainty  whether  Jonah  made  to  the 
Ninevites  any  intimation  of  the  miracle  that  had 
happened  to  him  or  not.  But  even  supposing  he  did 
not,  the  contrast  is  then  so  much  the  stronger.  The 
Ninevites  believed  Jonah  upon  his  word,  without 
knowing  anything  of  the  miracle.  The  Jews,  on  the 
other  hand,  had  not  only  heard  the  preaching  of 
Jesus,  but  also  afterwards  an  account  of  His  resurrec- 
tion, and  yet  they  beUeved  not.  In  no  case,  there- 
fore, is  the  judgment  here  uttered  by  Jesus  too 
hard. 

Vs.  33.  And  no  man. — Course  of  thought :  I  am 
more  than  Jonali  (vs.  32) ;  but  in  order  to  know  this 
one  does  not  (as  you  do)  put  the  fight  under  a 
bushel.  Unquestionably  Jesus,  according  to  Luke, 
appears  to  wish  to  denounce  the  insincerity  of  His 
adversaries  (De  Wette).  Comp.  Matt.  v.  1 5  ;  Luke 
viii.  16. — eis  Kpynrjiv,  that  is,  m  a  vault,  a  cellar,  the 
familiar  crypta  of  ancient  buildings  and  churches. 
See  Meyer,  ad  loc. 

Vs.  34.  When  thine  eye  is  sound. — Comp. 
Matt.  vi.  22,  23.  If  the  light  is  to  be  permitted  to 
shine  brightly  before  the  eyes  of  others  upon  the 
candlestick,  then  it  is  above  all  things  necessary  to 
preserve  to  one's  self  the  light  of  his  own  power  of 
perception  undarkened  and  bright.  Respecting  the  in- 
ner eye,  see  Lange  on  the  parallel  passage  in  Matthew. 
There  appears  to  be  indicated  by  this  an  inmiediate 
original  consciousness  of  God,  to  which  also  Paul,  Acts 
xvii.  27,  alludes.  It  appears,  therefore,  that  according 
to  the  doctrine  of  the  Saviour,  the  organ  exists  even 
in  fallen  man  by  which  revealed  truth  can  be  viewed, 
and  it  may  be  said  that  here,  as  also  in  Matt.  xiii.  12, 
the  general  law  is  stated  according  to  which  an 
increase  of  the  inner  light  and  of  tlie  spiritual  life 
takes  place  in  man.  If  we  assume  that  Luke  com- 
municates this  saying  of  the  Saviour  in  its  exact  his- 
torical connection,  then  especially  must  we  not  leave 
out  of  view  that  Jesus  here  speaks  of  the  people 
(vs.  29),  but  not  exclusively  of  His  disciples,  so  that 


188 


THE   GOSPEL  ACCORDING  TO  LUKE. 


by  the  eye  and  the  light  of  which  here  He  spealcs, 
we  must  understand,  not  anything  specifically  Chris- 
tian, but  something  generically  human. 

Vs.  35.  Take  heed,  therefore. — Only  in  Luke 
does  the  admonition  appear  in  this  definite  form. 
The  same  thought  is  uttered  in  the  rb  aKoros  Troaou  in 
Matthew.  The  Saviour  fears  that  the  here-indicated 
darkening  is  already  found  in  part  in  His  hearers, 
and  warns  them  therefore  to  look  to  it  that  it  do  not 
become  a  total  darkening. 

Vs.  36.  If  thy  -whole  body  therefore. — This 
saying  also  only  Luke  has  preserved.  The  appear- 
ance of  a  weak  tautology,  of  which  expositors  com- 
plain, is  best  avoided  if  in  the  protasis  we  let  the 
emphasis  fall  upon  oAor,  in  the  apo'dosis  upon  (pouret- 
vov^  ws  orav,  K.r.x.  The  sense  is  then  this:  Only 
when  thy  body  is  wholly  illumined,  without  having 
even  an  obscure  corner  left  therein,  will  it  become  so 
bright  and  clear  as  if  the  full  brilUancy  of  a  bright 
lamp  illumined  thee ;  in  other  words,  thou  wUt  be 
placed  in  a  normal  condition  of  light. 


DOCTRINAL  AND  ETHICAL. 

1.  It  is  from  a  Chiistologico-psychological  point 
of  view  noticeable  how  it  is  the  repelling  of  the 
charge  of  diabolical  agency,  which  disposes  and  occa- 
sions the  Lord  to  give  forth  one  of  the  most  elevated 
expressions  of  His  self-consciousness,  in  that  He 
places  Himself  far  above  Jonah  and  Solomon.  As 
this  comparison  gives  proof  of  His  true  humanity,  it 
at  the  same  time  places  the  superhuman  in  His 
activity  in  the  brightest  light. 

2.  The  sign  of  the  prophet  Jonah  is  essentially 
the  great  sign  which  the  Saviour,  even  in  the  begin- 
ning of  His  ministry,  had  intimated  to  the  hostile 
'louSaioiy,  John  ii.  19-21.  Thus,  therefore,  does  the 
Saviour  in  Jerusalem  and  Galdee,  over  against  similar 
opposers,  and  now,  after  the  lapse  of  a  year,  remain 
fully  consistent  with  Himself 

3.  The  craving  for  wonders  is  a  diseased  condi- 
tion of  soul,  which  can  never  be  satisfied,  and  which, 
therefore,  is  combated  by  the  Saviour  with  all  His 
might.  Comp.  John  iv.  48.  And  so  much  the  stronger 
opposition  did  He  present  to  this  temptation  since  it 
was  in  its  deepest  ground  a  Satanic  one,  and  really  a 
repetition  of  the  request  that  He  should  perform  a 
miracle  of  display.  Comp.  Luke  iv.  9,  10.  The 
Saviour  could  so  much  the  less  satisfy  the  demand 
of  His  contemporaries,  as  these  were  wholly  wanting 
in  the  holy  sense  of  light  [LichUinii]  which  had  ani- 
mated the  Ninevites  in  reference  to  Jonah  and  the 
Queen  of  the  South  in  reference  to  Solomon. 

4.  It  is  manifestly  here  expressed  that  the  truth 
revealed  to  man  in  the  Gospel  stands,  not  as  some- 
thing entirely  foreign,  over  against  and  outside  of 
him,  but  as  related  to  the  inmost  constitution  and 
the  highest  receptivity  of  his  nature,  as  the  eye  and 
the  light  are,  as  it  were,  made  for  one  another.  Here 
holds  good  the  beautiful  expression  of  Goethe : 
War  nicht  das  Auge  sonnenhaft,,  leie  konnten  wir 
das  Lkht  erblicken,  &c.  [Were  not  the  eye  akin  to 
the  sun,  how  could  Ave  behold  the  light  ?]  And  the 
Christian  hyinn,  HeWge  Einfalt,  Gnadenwundcr. 
[Holy  simplicity,  miracle  of  grace.] 

5.  "  So  can  and  should  the  receptivity  of  light  in 
the  spiritual  sense  (reason,  feeling,  and  conscience) 
be  cherished  and  kindled  to  the  light  of  life  and 
of  the  body.  The  essence  of  the  care  of  the  same  is 
the  simplicity,  that  is,  the  completeness,  concentra- 


tion, and  consistency  of  the  inner  life.  For  this  light- 
sense  the  word  of  God  now  necessarily  becomes 
the  inner  light  of  life,  which  gradually  drives  out 
even  from  the  corporal  and  sensual  sphere  of  life 
aU  elements  of  obscuration,  all  fragments  of  the  old 
night,  till  the  whole  being  of  the  man,  even  his  exte- 
rior, is  not  only  illummed,  but  also  difiuses  light,  a 
clear,  beautiful,  and  consecrated  beam  of  God." 
Lange. 


["  And  in  clear  dream  and  solemn  vision 

Tell  her  of  things  that  no  gross  ear  m,ay  hear, 

Till  oft  converse  with  Heavenly  liahitant 

Begins  to  cast  a  beam  on  tW  outward  shape. 

The  unpolluted  temple  of  the  mind. 

And  turns  it  hy  degrees  to  the  soul's  essence, 

Till  all  be  made  immortal."  Comus.] 


HOMILETICAL  AND  PRACTICAL. 

Outward  hearing  of  the  word  joined  with  inward 
enmity  and  perverted  designs. — The  unappeasable 
greediness  for  ever  greater  and  greater  wonders. — 
The  request  for  a  sign  from  Heaven  an  indirect  proof 
of  the  reality  of  the  other  signs  on  earth. — The  res- 
urrection of  the  Lord  the  highest  sign  of  His  Messi- 
anic dignity. — Jonah  and  the  Son  of  man :  1.  What 
advantage  the  former  appears  to  have  over  the  latter ; 

2.  wherein  both  stand  on  a  level ;  3.  wherein  the 
latter  infinitely  excels  the  former. — More  than  Solo- 
mon is  here.  We  consider  in  reference  to  this  say- 
ing :  1.    How  strange  it  sounds;    2.  how  true  it  is; 

3.  of  what  moment  it  continues  to  be. — The  wisdom 
of  the  Saviour  and  the  wisdom  of  Solomon :  the 
first  had  :  1.  A  higher  originahty  (John  vi.  46) ;  2. 
a  wider  extent  (John  vi.  68) ;  3.  a  more  salutary 
purpose  (Matt.  -v.  48)  than  the  latter. — The  different 
grades  of  the  damnableness  of  sin :  1.  Penitent 
heathen  rise  up  against  unbeUeving  Jews ;  2.  Jews 
longing  for  salvation  against  hypocritical  nominal 
Christians. — The  greater  the  privilege  the  heavier  the 
responsibility. — The  brightest  light  is  lost  when  it  is 
either :  1.  Set  under  a  bushel,  or  2.  viewed  with 
diseased  eyes. — As  the  light  for  the  eye  and  the  eye 
for  the  light,  so  are  Christ  and  man  made  for  one 
another. — The  hopeless  condition  of  the  man  in 
whom  the  inner  light  is  wholly  darkened ;  it  is  dark- 
ness :  1 .  In  him  ;  2.  around  him ;  3.  above  him. — 
The  single  eye  and  the  illumined  body,  the  diseased 
eye  and  the  darkened  body. — What  must  there  be 
in  man  if  he  will  rightly  understand  and  esteem 
revealed  truth?  Comp.  John  vii.  17. — Between  truth 
and  man  there  exists  the  same  inner  relation  as 
between  the  light  and  the  eye. 

Starke  : — Erentius  : — In  the  work  of  salvation 
God  does  nothing  new  for  any  man  :  the  matter  pro- 
ceeds in  the  way  once  shown  in  the  Holy  Scriptures. 
— Cramer  : — The  Old  and  the  New  Testament  ex- 
plain one  another  clearly. — Hedinger: — Terrible  is 
it  that  the  poor  yet  right-minded  heathen,  the  blind 
people  who  yet  have  striven  after  virtue,  shall  herein 
condemn  many  Christians. — The  doctrine  of  the  last 
judgment  is  a  fundamental  article  of  ihe  Christian 
rehgion,  and  must  therefore  be  often  urged  with 
great  earnestness. — Bibl.  Wirt: — Christian  preach- 
ers should  be  in  an  exceptional  manner  a  light  in  the 
Lord. — 5Ian  needs  that  his  soul  should  be  tilled  with 
the  divine  light  if  he  will  do  the  works  of  light. 
— Enter  dihgeutly  into  thine  heart  and  be  for  its  en- 
lightenment and  amendment  unweariedly  concerned. 
Ps.  cxxxix.  23,  24.     The  condition  of  a  man  before, 


CHAP.  XI.  8Y-54. 


189 


in,  and  after,  conversion  may  be  well  compared 
with  the  night,  with  the  break  of  day,  and  with 
day  itself. 

Heubner  : — Christ  must  have  accounted  the  his- 
tory of  Jonah  a  true  history,  for,  a.  He  would  not 
have  compared  Himself  with  a  fabulous  hero  ;  b.  nor 
could  the  Ninevites,  if  their  repentance  after  Jonah's 


preaching  is  a  mere  fable,  judge  the  Jews  of  that 
time. — Every  converted  man  is  for  the  unconverted 
that  know  him  a  judging,  condemning  example. — 
How  often  do  people  run  and  study  for  the  sake  of 
earthly  wisdom,  while  Christ's  wisdom,  so  near  at 
hand,  is  despised;  men  have  a  disgust  at  it,  and 
deify  the  wisdom  of  the  dust. 


3.  Two  Manner  of  Enemies  (Vss.  3'7-54). 

37  And  as  he  spake,  a  certain  Pharisee  besought  him  to  dine  [breakfast,  dpio-Trjcrr]] 

38  with  him :  and  lie  went  in,  and  sat  down  to  meat  [redined].     And  when  the  Pharisee 

39  saw  it,  he  marvelled  that  he  had  not  first  washed  before  dinner.  And  the  Lord  said 
mito  him,  Now  do  ye  Pharisees  make  clean  the  outside  of  the  cup  and  the  platter ;  but 

40  your  inward  part  is  full  of  ravening  [rapacity]   and  wickedness.      Ye  fools,  did  not  he, 

41  that  made  that  which  is  without,  make  that  which  is  within  also?  But  rather  [om., 
rather]  give  alms  of  such  things  as  ye  have  [the  contents,  to,  evoVra]  ;  and,  behold,  all 

42  things  are  clean  unto  you.  But  woe  unto  you,  Pharisees !  for  ye  tithe  mint  and  rue 
and  all  manner  of  herbs,  and  pass  over  judgment  and  the  love  of  God:  these  ought  ye 

43  to  have  done,  and  not  to  leave  the  other  undone.     "Woe  unto  you,  Pharisees !  for  ye 

44  love  the  uppermost  seats  in  the  synagogues,  and '  greetings  in  the  markets.  Woe  unto 
you,  scribes  and  Pharisees,  hypocrites  [om.,  scribes  and  Pharisees,  hypocrites !  Y.  0.^]  ! 
for  ye  are  as  graves  which  appear  not,  and  the  men  that  walk  over  [men  in  walking 

45  over]  them  are  not  aware  of  them.  Then  answered  one  of  the  lawyers  [or,  men  learned 
in  the  law],  and  said  unto  him.  Master  [Teacher],  thus  saying  thou  reproachest   [art 

46  reviling]  us  also.  And  he  said.  Woe  unto  you  also,  ye  lawyers!  for  ye  lade  men 
with  burdens  grievous  to  be  borne,  and  ye  yourselves  touch  not  the  burdens  with  one 

47  of  your  fingers.     Woe  unto  you!  for  ye  build  the  sepulchres  of  the  prophets,  and  your 

48  fathers  killed  them.  Truly  [So  then]  ye  bear  witness  that  ye  allow  [are  witnesses  and 
consent  to]  the  deeds  of  your  fathers:  for  they  indeed  killed  them,  and  [but]  ye  build ^ 

49  their  sepulchres.     Therefore  also  said  the  wisdom  of  God,  I  will  send  them  prophets 

50  and  apostles,  and  some  of  them  they  shall  slay  and  persecute :  That  the  blood  of  all  the 
prophets,  which  was  shed  from  the  foundation  of  the  world,  may  be  required  of  this  gen- 

51  eration;  From  the  blood  of  Abel  unto  the  blood  of  Zacharias,  which  perished  between 
the  altar  and  the  temple  [lit.,  the  house]  :  verily  [yea]  I  say  unto  you,  It  shall  be  re- 

52  quired  of  this  generation.  Woe  unto  you,  lawyers !  for  ye  have  taken  away  the  key 
of  knowledge  :  ye  entered  not  in  yourselves,  and  them  tliat  were  entering  in  ye  hinder- 

53  ed.  And  as  he  said  these  things  unto  them  [And  when  he  had  gone  out  from  thence ■*], 
the  scribes  and  the  Pharisees  began  to  urge  him  vehemently  [to  be  intensely  embittered 

54  against  him,J,  and  to  provoke  him  to  speak  of  many  [various,  TrAeiovojv]  things :  Laying 
wait  for  him,  and  seeking  [om.,  and  seeking^]  to  catch  something  out  of  his  mouth, 
that  thev  mi";ht  accuse  him. 


[1  Vs.  43. — Toil?  do-n-ao-jaous.    Those  to  which  they  wore  accustomed,  from  the  reverence  of  the  people. — C. 
^  Vs.  44. — The  Rec.  has  here  ypaiJifj.a.Tei^  koL  (papiaaloi,  inroKpiTai ;  in  all  probability  taken  from  the  similar 


C.  S.] 
passage  in 

Matthew.     [Om.,  Tischendorf,  TroKclles,  Meyer,  Bleek,  Alibrd  with  B.,  C,  K,  Cod.  Sin.— C.  C.  S.] 

'■>  Vs.  48. — The  followinfc  words  of  the  Rec. :  aiirCiv  rd  nvriijieia,  are  wanting  in  B.,  D.,  L.,  [Cod.  Sin.,]  Copt.,  Cantabrig., 

and  other  authorities,  and  are  therefore  bracketed  by  Lachmann,  and  rejected  by  Griesbach,  Tischendorf,  [Meyer,  Tre- 

gelles,  Alford.    But  BlceU  vindicates  their  Rcnuinencss  and  necessity. — C.  C.  S.]    It  is  supposed  with  reason  that  they 

contain  an  inter])olatod  supplement,  as  oUoSo/i-eiTe  can  stand  very  well  alone. 

*  Vs.  53. — The  readins  KaKel8ev  efcA96i/Tos  avrov,  approved  by  Tischendorf,  [Meyer,  Tretvelles,]  on  the  authority  of  B., 
C,  L.,  [Cod.  Sin.,]  has  internal  probability.  The  Recepla  varies,  and  it  is  much  easier  to  assume  that  this  complot  took 
place  atter  the  Saviour's  departure  than  in  His  presence. 

*  Vs.  54. — The  additional  words  of  the  Recejita,  ^ijToOi'Tes  'iva.  Karr\yopri<Tuicn.v  ainov,  are  in  all  probability  spurious. 
See  Meyer,  ad  locum.    [The  text,  as  Van  Oosterzeo  accepts  it,  is  Tischendorrs.    Supported  by  B.,  L.,  Cod.  Sin.— C.  C.  S.] 


EXEGETICAIi  AKD  CEITICAI;. 

Vs.  37.  'El/  Se  Tw  Ka\. — That  the  Pharisee's  invi- 
tation came  to  Jesus  while  He  was  uttering  what  im- 
mediately precedes,  Luke  does  not  tell  us,  but  only 
that  it  was  given  while  the  Saviour  was  engaged  in 


speaking.  It  is  therefore  not  impossible  that  this 
event  belongs  to  a  later  period  of  the  Saviour's  so- 
journ and  activity  in  Galilee,  when  the  hostility 
against  Him  had  risen  to  a  still  higlier  pitch.  On 
the  other  hand,  the  invitation  of  the  Pharisee  just  at 
the  moment  becomes  doubly  intelligible  if  we  com- 
pare Mark  iii.  20.     Perhaps  this  breakfast  was  of- 


190 


THE  GOSPEL  ACCORDING  TO  LUKE. 


fered  the  Saviour  by  a  Pharisee  dwelling  in  the 
neighborhood,  who  might  fear  that  Jesus  through 
the  press  of  the  people  could  not  reach  the  dwelUng 
of  his  host. 

Breakfast,  apia-TT^a-y. — We  are  here  not  to  under- 
stand the  chief  meal,  but  a  lighter  pratidium,  which 
was  taken  earlier  and  required  less  time.  That  the 
disposition  of  the  entertainer  towards  the  Saviour 
v,-as  not  on  that  account  by  any  means  a  friendly 
one,  sufficiently  appears  from  the  connection. 

Vs.  38. — Had  not  first  washed. — Respecting 
the  washings  and  purifications  of  the  Pharisees  be- 
fore a  meal,  see  the  detailed  statements  of  Lightfoot 
on  Matthew  xv.  2  ;  Sepp,  L.  J.  ii.  p.  343. — We  have 
no  ground  for  supposing  that  the  Saviour  did  not 
commonly  wash  Himself  before  a  meal.  Now,  per- 
haps, He  omitted  it  because  He  had  just  accepted 
the  invitation,  or  because  He  was  wearied  by  the 
day's  work  which  He  had  hitherto  accomplished. 

Vs.  39.  And  the  Lord  said  unto  Him. — 
Against  the  charge  that  the  Saviour  in  the  here- 
following  conversation  at  table  in  some  measure  lost 
out  of  mind  the  requirement  of  courtesy  towards  His 
host,  we  have  simply  to  bring  to  mind  that  "  such  a 
divine  rudeness  is  everywhere  in  place"  (Ebrard). 
If  we  consider  that  the  host  by  his  surprise  had  at 
the  very  beginning  violated  the  duty  of  hospitality 
and  benevolence ;  that  they  had  scarcely  even  sat 
down  when  this  injurious  remark  was  made  to  the 
Saviour ;  that  the  Saviour  had  respect  not  merely  to 
the  matter  but  especially  to  the  principle  and  the  in- 
tention of  the  charge,  we  cannot  then  be  in  the  least 
surprised  that  He  emphatically  vindicates  Himself, 
and  combats  the  hypocrisy  of  those  who  had  cen- 
sured Him.  Every-day  decorum  gives  place  here  to 
an  infinitely  higher  duty.  We  must,  however,  doubt- 
less assume  that  the  Pharisee  had  expressed  his 
astonishment  in  some  way  or  other,  since  the  Saviour 
would  otherwise  have  taken  a  different  occasion  for 
uttering  such  a  Philippic. 

Now  do  ye  Pharisees. — It  is  known  how 
remarkable  an  agreement  there  is  between  this  re- 
buke of  the  Saviour's  and  that  which  Matthew,  ch. 
xxiii.,  has  given  much  more  in  detail.  The  question 
which  of  the  two  Evangelists  has  communicated  this 
rebuke  in  the  most  exact  connection  has  been  alter- 
nately answered  in  favor  of  Matthew  and  Luke.  See, 
e.g.  the  view  in  Meyer  on  Matt,  xxiii.  1.  It  is,  how- 
ever, to  be  remarked,  1,  that  the  first  reproach 
which,  according  to  Luke,  the  Saviour  addresses 
to  the  Pharisees,  vss.  39,  40,  bears  internal  traces 
of  having  been  uttered  at  a  meal,  and  that  also  the 
coming  forward  of  the  scribe,  vss.  45,  46,  by  which 
a  new  rebuke  is  called  forth,  has  internal  probability. 
On  the  ground  of  this  it  appears  not  to  admit  of 
doubt  that  the  Saviour  really  directed  against  a  Phar- 
isee in  Galilee,  on  occasion  of  a  breakfast,  several 
similar  i-ebukes  to  those  which  we  find  in  Matthew, 
ch.  xxiii.,  directed  in  yet  greater  number  against  the 
scribes  and  Pharisees  at  Jerusalem.  2.  On  the  other 
side,  however,  the  denunciatory  discourse  in  Matthew 
affords  so  many  proofs  of  an  internal  connection  and 
a  living  totality,  that  the  originality  and  exactness  of 
its  redaction  cannot  possibly  be  denied.  It  is,  3,  un- 
doubtedly possible  that  the  Saviour,  as  occasion  of- 
fered, repeated  several  rebukes  against  the  Pharisees 
in  GaUlee  and  those  of  like  mind  in  Juda?a,  but  less 
proliable  that  a  who^e  series  of  rebukes,  with  citation 
of  the  same  passage  of  Scripture  and  the  same  denun- 
ciation at  the  end,  was  twice  delivered.  It  is  more 
simple,  therefore,  4,  to  assume  that  Luke  is  indeed 


right  in  representing  the  Saviour  during  a  meal  as 
uttering  a  discourse  of  rebuke  against  the  Pharisees 
and  scribes,  but  that  in  this  he  has  taken  the  liberty 
of  inserting  at  the  same  time  per  anticipationem  sev- 
eral similar  expressions,  which,  as  appears  from  Mat- 
thew, the  Saviour  actually  uttered  only  in  the  last  days 
of  His  life,  which  Luke,  however,  on  account  of  their 
similar  character,  communicates  here,  while  in  con- 
sequence of  this  he  does  not  recur  to  the  last  denun- 
ciatory discourse.  As  to  the  whole  matter,  the  opm- 
ion  that  "  the  Evangelists  have  taken  up  elements 
of  earlier  discourses  of  Jesus  in  later  ones  and  the 
reverse  "  (Lange)  can  only  be  rejected  in  principle 
by  those  whose  harmonistics  are  controlled  by  a 
somewhat  mechanical  theory  of  inspiration. 

NiV,  K.T.K. — Not  an  antithesis  merely  of  now  in 
opposition  to  an  understood  -KaKai  (Meyer) ;  for  we 
have  not  a  single  proof  that  the  Saviour  considers 
the  former  generation  of  Pharisees  as  better  than 
the  present,  but  rather  in  the  sense  of  eo  jam  per- 
verdum  est,  which,  perhaps,  in  view  of  the  character 
of  holy  irony  borne  by  the  whole  discourse,  is  best 
translated  by  "  full  well,"  equivalent  to  "  this  is  the 
way,  they  are  on  the  right  way  to,"  &c. 

Vs.  39.  But  your  inward  part. — Not  a  con- 
traction for  "  the  inside  of  your  cup,"  to  which  Matt, 
xxiii.  25  appears  to  point,  but  the  interior  of  the 
persons  in  contrast  with  the  exterior  of  the  cup.  In 
Matthew  the  opposition  between  outer  and  inner  side 
of  the  enjoyment  of  life  appears  more  prominent. 
In  the  foiTn  given  by  Luke  the  outwardly  purified 
cup  is  opposed  to  the  inwardly  con-upted  heart  of 
the  drinker. 

Vs.  40.  Ye  fools. — Since  God  has  created  the 
inside  as  well  as  the  outside,  one  as  much  as  the 
other  must  be  held  holy ;  and  it  is  not  only  evil  but 
foolish  to  wish  to  separate,  even  in  thought — to  say 
nothing  of  act — that  which  in  the  nature  of  things 
is  absolutely  inseparable. 

Vs.  41.  But  rather  give  alms. — It  appears  to 
us  entirely  against  the  spirit  and  intent  of  this  dis- 
course of  the  Lord,  to  wish  to  find  here  an  actual 
precept  how  alone  they  could  bring  about  genuine 
purity.  In  this  case  certainly  there  would  have  had 
to  follow  in  the  future  as  the  motive  xdi/Ta  Ka^apa 
vpTiv  e  (7  6  T  a  1 ;  and  what  now  stands :  Kub.  u/j..  e  ar  lv 
appeal's  to  be  meant  to  indicate  to  us  how  soon  any- 
thing in  their  eyes  was  purified, — so  soon,  that  is, 
as  only  they  had  lavished  ra  ivovra  for  an  osten 
tatious  almsgiving.  The  Saviour  said  date  not  datis, 
since  they  already  actually  did  it,  but  He  will  urge 
them  in  the  Imperative  only  to  continue  this.  We 
thus  come  spontaneously  to  the  ironical  interpreta- 
tion (Erasmus,  Kuinoel,  a.  o.)  in  this  way :  "  What 
more  would  be  yet  necessary  than  to  designate,  set 
apart,  the  contents  for  alms  ;  for  thereby  the  whole 
inward  impurity  has  at  once  disappeared."  That 
there  is  also  a  holy  irony  appears  from  Proverbs  i. 
2(i,  and  elsewhere.  All  attempts  to  find  here  a  def 
inite  moral  commandment  which  is  meant  in  earnest, 
appear  to  us  forced  in  the  extreme,  nor  may  we  for- 
get that  the  Saviour  ends  with  :  irdtTo  Ka^apa  u/xly 
eariv,  that  is,  e  vesiro  (perversa)  judicio.  Had  He 
here  wished  to  speak  of  actual  objective  purity,  this 
addition  would  have  been  entirely  superfluous. 
[This  is  a  very  doubtful  interpretation.  There  seems 
no  sufficient  reason  for  doubting  that  our  Lord  means 
to  commend  practical  benevolence  as  better  tlian  any 
scrupulosity  about  ceremonial  purity.  "  Instead  of 
any  excessive  anxiety,"  He  says,  "about  having  the 
outside  of  your  vessels  duly  purified,  it  would  be  bet- 


CHAP.  XI.  37-54, 


191 


ter  to  give  their  contents  to  the  poor.  Such  a  spirit 
of  beneficence  will  render  any  merely  ceremonial  de- 
fects of  small  account." — C.  0.  S.] 

Vs.  42.  Ye  tithe. — Moses  had  aforetime  re- 
quired that  they  should  bring  the  tenth  of  all  their 
possessions,  as  an  oifering  to  the  sanctuary.  Num- 
bers xviii.  21  ;  Dent  xiv.  23.  The  perverseness  of 
the  Pharisees  consisted  in  this,  that  they  applied  the 
command  to  the  most  insignificant  trifles,  e.  g.  mint 
and  rue,  and  on  the  other  hand  neglected  inviolable 
requirements  of  the  Divine  law.  They  forgot  judg- 
ment resj)ecting  themselves  first  of  all,  in  the  sense, 
that  is,  in  which  the  Saviour  had  required  it,  John 
vii.  24  ;  and  at  the  same  time  the  love  of  God,  consid- 
ered as  the  genitive  of  object,  and  according  to  Matthew, 
moreover,  fiiithfulness,  tt^v  -nlffTiv  (vs.  23).  Thus 
did  they  violate  the  nolalest  duties  towards  God,  their 
neighbor,  and  themselves. 

These  ought  ye  to  have  done. — It  is  an  ad- 
mirable proof  of  the  heavenly  composure  and  impar- 
tiality of  our  Lord,  that  instead  of  abrogating  the 
fulfilment  of  the  minor  duties,  or  declaring  it  unim- 
portant, He  on  the  other  hand  permits  and  commands 
it,  but  then  also  insists  with  the  best  right  that  the 
higher  duties  should  at  least  be  fulfilled  not  less  con- 
scientiously than  the  rest.     Comp.  Matt,  xxiii.  23. 

Vs.  43.  The  uppermost  seats  .  .  .  greetings. 
— Comp.  Matt,  xxiii.  6,  V,  and  see  Lange,  ad  loc. 
Vs.  44.  Graves  "which  appear  not. — In  a 
.  somewhat  different  form  the  same  rebuke  is  ex- 
pressed in  Matt,  xxiii.  27.  There  the  Saviour  con- 
demns especially  the  ornamenting  and  decking  out 
of  a  thing  that  was  inwardly  abominable  ;  here  the 
consequence  of  it  is  brought  forward :  the  white- 
washed grave  as  such  is  scarcely  to  be  recognized 
any  longer,  and  one  can  therefore  go  over  it  without 
knowing  it ;  so  may  one  come  in  contact  with  the 
Pharisees,  without  at  once  receiving  an  impression 
of  their  inward  moral  corruption.  [I  should  here 
suppose  that  in  the  two  passages  two  different  class- 
es of  graves  are  referred  to.  Here  the  humbler 
grave  of  the  common  people,  which  in  time  might 
sink  into  the  earth  and  be  walked  over  without  no- 
tice, thereby  defiling  the  passers-by ;  and  in  the 
passage  in  Matthew,  on  the  other  hand,  the  more 
pompous  sepulchres  of  the  rich,  whose  magnificent 
decorations  were  so  poorly  in  agreement  with  the 
corruption  which  they  concealed  within.  The  appli- 
cation of  the  two  images  is  not  essentially  different. 
— C.  C.  S.]. 

Vs.  45.  One  of  the  lawyers. — There  is  no 
ground  for  thinking  that  this  vofiiKos  belonged  him- 
self to  the  sect  of  the  Sadducees  (Paulus).  On  the 
other  hand,  it  seems  that  we  must  assume  that  the 
learned  caste  of  the  vofJUKol  maintained  a  somewhat 
aristocratic  position  with  reference  to  the  great  mass 
of  the  Pharisees,  and  that  this  man  wished  to  remind 
our  Lord :  "If  thou  speakest  thus,  thou  wilt  not  only 
raise  against  thee  i\\eplebs,  but  also  the  men  of  science ; 
not  only,  so  to  speak,  the  laid,  but  also  the  clerici.'''' 
He  wishes  to  conjure  down  the  tempest  of  denuncia- 
tion, and  to  overawe  the  Saviour ;  with  what  poor 
success  will  immediately  appear. 

Vs.  46.  Woe  unto  you  also,  ye  lawyers. — 
Comp.  Matt,  xxiii.  4.  "  Gradus :  d/gito  uno  althi- 
gere,  digitis  tangere,  digito  inoverc,  manu  ioUere, 
humcro  imponere.  Hoc  cogebant  pojmlurn,  illud  ipsi 
refugiebanf.''^     Bengel. 

Vs.  47.  Ye  build  the  sepulchres. — Comp. 
Matthew  xxiii.  29-31. — Not  the  building  of  the  sep- 
ulchres in  and  of  itself,  but  the  connection  which 


they  thereby  proved  themselves  to  have  with  the 
prophet-murdering  race  of  old,  is  condemned  by  our 
Lord.  Fathers  and  children  together  did  only  one 
work, — the  former  killed  the  messengers  of  God,  the 
latter  buried  them ;  the  former  incurred,  the  latter 
perpetuated,  the  damnable  guilt  of  blood  ;  and  while 
they  apparently  honored  the  prophets,  they  had  to- 
wards God,  Avho  had  sent  them,  the  same  enmity  at 
heart  as  the  murderers  of  the  prophets.  For  other 
viejvs,  see  Lange,  ad  loc. 

Vs.  48.  But  ye  build. — It  is  of  course  understood 
that  it  is  still  the  graves  of  the  prophets  which  are 
meant.  If  they  had  been  of  a  better  sort  than  their 
fathers,  they  would  have  erected  no  monuments  of  a 
damnable  deed,  which  ought  rather  to  be  buried  in  the 
dust  of  oblivion.  Now,  however,  when  they  spoke 
with  so  much  ado  of  their  fathers,  they  with  their 
txvt)fxe7a  apparently  honored  the  prophets,  but  in  effect 
their  murderers,  and — themselves. 

Vs.-  49.  Therefore  also  said  the  wisdom  of 
God. — "  Therefore,  that  is,  because  you  have  part 
of  the  guilt  and  are  ripe  for  the  punishment  of 
your  fathers ;  the  wisdom  of  God  has  also  said," 
&c.  The  Lord  appears  hereby  to  mean  that  through 
Him  the  wisdom  of  God  speaks  personally  to  the 
children  of  men.  The  view  that  the  Saviour  here 
cites  an  ancient  declaration  of  God,  lost  to  us  (Pau- 
lus, Von  Hengel),  is  inadmissible,  as  "contrary  to 
the  analogy  of  all  other  citations  of  Jesus,  as  well  as 
to  the  evangelical  tradition  itself,  which  attributed 
these  words,  with  Matt,  xxiii.  34,  to  Jesus."  Meyer. 
Perhaps  we  have  here  to  understand  a  former  dec- 
laration of  the  Saviour  Himself,  and  to  compare  Matt, 
xi.  19.  As  the  Son  of  the  Father,  who  spoke  what 
He  had  formerly  seen  and  heard  with  the  Father, 
the  Saviour  could  with  the  best  right  name  Himself 
^  <TO(pia  TOO  Qeov,  and  perhaps  it  is  the  recollection  of 
similar  declarations  which  has  given  John  occasion 
to  designate  Him  decidedly  as  the  \6yos  toD  @€ov. 
That  here  only  a  vdrepov  irpirepov  of  form  occurs 
(Neander,  Twesten,  Meyer),  has  no  proof.  It  was 
certainly  not  unworthy  of  the  Saviour  to  cite  His  own 
formerly-uttered  word  as  that  of  the  Incarnate  Wisdom 
of  God,  and  if  He  did  this  we  cannot  then  assume 
that  He  understood  by  the  prophets  and  apostles  any 
one  else  than  those  of  the  New  Covenant  now  soon 
to  appear  in  His  place,  and  by  whose  rejection  the 
measure  of  wickedness  should  be  fulfilled,  and  the 
murder  of  the  prophets  reach  its  culmination.  The  col- 
ors in  which  here  the  fate  of  His  witnesses  is  depicted 
are  probably  all  taken  from  their  subsequent  life. 
Even  crucifixion  is  in  Matthew  not  mentioned  with- 
out ground,  if  the  famihar  tradition  contains  truth 
that  Peter  suffered  the  martyr's  death  in  this  form, 
not,  it  is  true,  at  the  hands  of  the  Jews,  but  yet  after 
he  had  been  condemned  by  the  Jews  and  delivered 
to  the  heathen  world.  Persecute,  (kSiw^,  so  that  it 
was  no  longer  granted  to  them  to  renuiin  quiet  in 
the  land.     Comp.,  e.  g.,  Acts  xiii.  50. 

Vs.  50.  The  blood  of  all  the  prophets. — See 
Lange  on  the  parallel  in  Matthew.  The  view  of  Hug, 
Sepp,  and  others,  that  the  Saviour  here  predicted  the 
murder  of  Zacharias,  the  son  of  Baruoli,  shortly 
before  the  destruction  of  the  temple  (comp.  Josephus, 
Be  Hell.  Jud.  iv.  5, 4,)  belongs  already  to  the  history  of 
exegesis.  We  too  cannot  see  anything  else  in  it  than 
that  the  Saviour  has  in  mind  2  Chron.  xxiv.  21,  and 
in  this  way  brings  together  the  murder  of  the  proph- 
ets from  the  first  to  the  last  book  of  the  Old  Testa- 
ment canon.  He  mentions  therefore  the  ancient,  as 
yet  unatoned-for  blood-guiltiness,   which  soon,  aug- 


192 


THE  GOSPEL  ACCORDING  TO   LUKE. 


mented  by  new,  will  reach  its  fearful  culmination. 
As  respects  finally  the  well-known  difficulty  that 
Zacharias  was  not  the  son  of  Barachias,  but  of  Jehoi- 
ada,  we  prefer  on  the  whole  the  view  (Ebrard,  pp.  5, 
6,)  that  Zacharias  according  to  the  Old  Testament 
also  was  a  grandson  of  Jehoiada,  and  that  the  Saviour 
here  correctly  states  Barachias,  who  is  not  mentioned 
in  the  Old  Testament,  as  his  father.  Respecting  this 
whole  passage  the  Essay  of  Miiller  deserves  to  be 
compared,  Stud.  u.  Krit.,  1841,  3. 

Vs.  51.  Yea,  I  say  unto  you. — It  belongs  to 
the  fearful  earnestness  of  the  Divine  retributive  right- 
eousness, that  when  a  generation  concurs  in  heart 
with  the  wickedness  of  an  earher  generation,  it  receives, 
in  the  final  retribution  of  the  accumulated  guilt,  as 
well  the  punishment  for  its  own,  as  also  for  the  for- 
mer sins  which  it  had  inwardly  made  its  own. 

Vs.  52.  Woe  unto  you,  lawyers! — Comp.  Mat- 
thew xxiii.  14.  Here  is  said  definitely  to  the  voixikoI 
what  had  there  been  said  to  the  scribes  and  Pharisees 
in  general.  The  position  of  this  saying  in  Luke,  after 
the  fearful  denunciation  of  the  previous  verse,  breaks 
more  or  less  the  chmax  of  the  discourse,  and  may  per- 
haps with  other  thmgs  serve  as  a  proof  that  he  on 
this  occasion  has  inserted  single  sayings  which  were 
actually  not  uttered  till  afterwards.  By  the  key  of 
knowledge  we  can,  as  to  the  rest,  understand  nothing 
else  than  the  way  of  the  knowledge  of  Divine  truth 
which  had  been  revealed  and  manifested  in  Christ. 
By  their  hierarchical  influence  upon  the  people  they 
barred  them  from  access  thereto,  and  by  their  dispo- 
sition towards  the  Saviour,  they  closed  the  access  to 
it  against  themselves. 

Vs.  53.  And  -when  He  had  gone  out  from 
thence. — See  the  note  on  the  text.  It  may  be  plainly 
noticed  that  either  anger  or  conscience  made  imme- 
diate answer  impossible  to  the  host  and  the  scribes. 
In  silence  therefore  did  they  permit  the  Saviour  to  de- 
part from  the  prandium,  but  remained  together  in 
order  to  consult  what  attempts  were  now  further 
to  be  made.  They  soon  seek  Him  again,  in  order 
to  interrogate  Him  about  all  manner  of  things  (aTro- 
'TToixaTi(ftv),  apparently  trifling  sophistical  questions 
which  Luke  does  not  even  account  worthy  the  honor  of 
mention.  In  case  of  necessity  they  are  even  ready 
to  suffer  even  new  castigations,  by  the  answer  which 
the  Saviour  certainly  is  not  to  be  supposed  to  have 
forborne  giving  them,  if  only  they  could  at  last  suc- 
ceed in  drawing  something  from  Him  which  should  in 
some  way  give  them  the  right  of  denouncing  Him 
either  before  the  secular  or  before  the  spiritual  au- 
thorities. 


DOCTRINAL  AND  ETHICAL. 

1.  The  holy  anger  of  the  Saviour  at  the  breakfast 
of  the  Pharisee  (Mark  iii.  5,  comp.  Ephesians  iv.  26), 
far  from  being  below  His  dignity,  or  standing  at  all 
in  conflict  with  His  character,  is  on  the  other  hand 
a  striking  revelation  of  His  heavenly  greatness.  It 
is  well  known  that  He  towards  all  that  had  deeply 
fallen  was  affectionate  and  forbearing,  and  only  to- 
wards hypocrites  was  inexorably  severe.  The  cause 
of  this  hes  in  His  character  as  King  of  truth,  with 
which  no  sin  stands  in  so  direct  opposition  as  hypoc- 
risy, because  it  vamits  itself  of  the  guise  of  a  virtue,  of 
the  essence  of  which  it  is  entirely  destitute.  [So  far 
have  we,  in  our  mawkish  theories  of  universal  good- 
nature, sunk  below  the  understanding  of  this  divine 
severity  of  our  Lord  against  unworthy  teachers  of  reUg- 


ion,  that  I  have  actually  seen  the  declaration  attributed 
to  a  leading  rehgious  journal,  that  "  no  man  who  re- 
spects religion  will  speak  ill  of  a  clergyman."  Such 
an  impudent  identifying  of  religion  with  its  teachers 
is  hardly  credible.  How  does  it  consist  with  the  tre- 
mendous rebukes  of  our  passage,  directed  against 
clergymen  ?— C.  C.  S.] 

2.  Pharisaism,  far  from  being  a  merely  accident- 
al form  of  the  Judaism  of  that  time,  is  on  the  other 
hand  the  natural  revelation  of  the  sinful  condition 
of  the  heart  when  men  will  not  give  up  the  hope  of 
becommg  righteous  before  God  by  their  virtue  and 
merits.  They  are  proud  of  that  which  the^  imagine 
themselves  to  possess,  and  continually  inchned  to  as- 
sume the  guise  of  that  which  they  well  know  they 
do  not  possess.  The  enmity  of  the  flesh  towards  the 
immutable  declarations  and  contents  of  the  law  (Ro- 
mans viii.  7),  they  seek  to  conceal  behind  respect  for 
outward  forms,  and  in  each  case  they  make  a  compro- 
mise with  themselves,  in  order  to  conceal  the  trans- 
gression of  the  great  commandment  by  exact  fulfilment 
of  the  less.  But  this  whole  web  of  self-deceit  is 
penetrated  by  the  sun-like  glance  of  the  King  of  truth, 
and  whoever,  like  the  scribe,  vs.  45,  takes  part  with 
the  cause  of  unrighteousness,  receives  his  righteous 
proportion  of  the  sharp  chastisement. 

3.  When  the  Saviour  combats  the  temptations  of  the 
Pharisaical  hierarchy,  it  is  by  no  means  His  intention 
entirely  to  forbid  all  distinctions  of  oflSces  of  honor 
in  His  kingdom.  The  same  one  who  wills  not  that 
one  of  His  people  should  be  called  Habbi,  has  placed 
some  as  apostles,  &c.  Ephesians  iv.  11.  But  this 
He  censures,  that  the  office  is  desired  for  the  title's 
sake,  instead  of  the  title  for  the  office's  sake ;  that 
men  take  honor  one  of  another  instead  of  seeking 
the  honor  which  is  of  God  alone,  John  v.  44.  How 
sadly  is  the  Catholic  Church,  following  the  Pharisees, 
gone  astray  both  as  to  the  letter  and  the  spirit  of  this 
word  of  the  Lord  ! 

4.  Men  judge  the  heart  according  to  the  deed ; 
the  Saviour  judges  the  deed  according  to  the  heart. 
Therefore  He  adduces  the  building  of  the  sepulchres 
of  the  prophets,  that  in  and  of  itself  might  be  per- 
mitted and  laudable,  as  a  new  ground  of  accusation, 
inasmuch  as  He  discovers  the  same  temper  of  mind 
in  the  buriers  of  the  dead,  as  had  once  dwelt  in  the 
murderers.  What  they  undertake  against  earlier  and 
later  messengers  of  God,  is  to  Him  so  far  from  being 
surprising  and  unexpected  that  He,  as  the  personal 
Wisdom  of  God,  has  already  seen  it  beforehand  and 
predicted  it,  and  yet  He  has  not  permitted  Himself 
to  be  held  back  by  this  mournful  prospect  an  instant 
from  His  uninterrupted  labor  of  love. 

5.  That  the  judgment  of  the  Lord,  severe  as  it  was, 
was  not  at  all  too  hard,  appears  at  once  from  this 
fact  alone,  that  the  Pharisees  have  not  the  most  dis- 
tant thought  of  humbling  themselves  under  the  rod 
of  this  word,  but  only  forge  new  attacks,  and  there- 
fore fall  out  of  one  sin  into  another  and  yet  worse 
sin. 

6.  There  is  one  wisdom  which  shuts  up  the  kingdom 
of  God  from  one's  self  and  others,  and  another  which 
shows  and  helps  to  find  the  entrance.  The  former 
is  revealed  in  the  Pharisees  and  scribes,  the  latter  in 
the  Saviour.  The  appellation  aorpia  rod  Beov  is  one 
of  those  points  of  contact  which  occur  in  so  manifold 
ways  between  tlie  SjTioptical  and  the  Johannean  Chris- 
tology.  Comp.  also  Proverbs  viii.  23.  An  Ebionitic 
or  Socinianistic  Christ  could  not  possibly  have  spoken 
in  such  a  way. 

1.  Inasmuch  as  the  Saviour  takes  the  two  exam- 


CHAP.  XII.  1-34. 


193 


pies  of  unrighteously-shed  blood  from  the  first  and 
last  book  of  the  Old  Testament  canon,  He  gives  tes- 
timony for  the  Scriptures  of  the  Old  Testament  as 
being  a  whole. 


nOMILETICAL  AND   PRACTICAL. 

The  Saviour's  pleasure  at  table  embittered  by  the 
malice  of  man.  Prov.  xvii.  1.  The  free  Humanity 
of  the  Saviour  in  contrast  with  the  restrictions  of  a 
dry  Legalism. — The  severity  of  love. — Outward  puri- 
fying without  inward  purity. — The  mournful  opposi- 
tion between  seeming  and  being,  in  the  religious 
sphere:  1.  The  seeming  an  anxious  copy  of  the 
being ;  2.  the  being,  the  mournful  contrast  of  the 
seeming. — The  compromise  between  conscientious- 
ness and  the  lust  of  sin. — Beneficence  not  seldom  a 
cloak  for  the  exercise  of  gross  sins. — Faithfulness  in 
much  and  little.  There  are  men  who  are,  1.  Neither 
the  one  nor  the  other ;  2.  who  are  conscientious  in 
little  and  not  in  much ;  3.  conscientious  in  much  and 
on  the  contrary  neglectful  in  little  ;  4.  who  unite 
both  qualities. — The  Saviour  Himself  a  noble  type 
of  faithfulness  as  well  in  the  highest  as  in  the  lowest 
duty  in  His  calling. — The  striving  after  vain  honor  a 
genuinely  Pharisaic  vice. — How  little  do  men  often 
conjecture  how  it  is  with  our  hearts  ! — The  principle 
of  solidarity. — Whoever  perpetuates  the  mention  of 
damnable  deeds  which  might  better  fall  into  forget- 
fulness,  renders  thereby  a  testimony  against  himself. — 
No  rejection  of  the  word  of  God  which  had  not  been 
already  predicted. — The  blood-stream  in  Israel's  his- 
tory, the  length,  the  breadth,  the  depth,  the  height. 
— The  wisdom  of  God  over  against  the  folly  of  man. 
Vs.  49.  Comp.  vs.  40. — The  blood-guiltiness  of 
Israel:  1.  An  ancient  guilt;  2.  an  accumulated 
guilt ;  3.  a  righteously  visited  guilt. — This  whole 
discourse  a  proof  of  the  truth  of  the  prophetical 
word :  The  Lord  is  patient,  yet  of  great  might, 
Nahum  i.  3. — Hostility  against  the  truth  even  where 
it  is  clearly  recogTiized. —  Veritas  odium  parit,  Acts 
ix.  56. 

Starke  : — Osiander  : — It  is  not  a  sin  to  eat  and 
converse  with  people  of  another  religion,  if  only  we  do 
nothing  that  is  contrary  to  our  profession. — Majus  : 
— We  should  give  oSence  to  no  one,  but  if  he  wiU 
without  it  take  offence,  he  does  it  on  his  own  respon- 


sibility.— Often  do  men  make  side-work  the  main 
work  and  the  reverse. — JBibl.  Wirt. : — To  please  men, 
one  must  not  conceal  the  truth,  but,  when  time  and 
place  require,  confess  it,  without  regard  to  private 
gain  or  loss. — Quesnel  : — Sometimes  to  address  the 
sinner  severely  is  very  necessary  in  order  that  he  be 
roused  and  brought  to  the  knowledge  of  sin. — Bren- 
Tius : — Without  faith  it  is  impossible  to  please  God, 
let  one  give  as  many  alms  as  he  will. — Hypocrisy  and 
avarice,  where  they  coexist,  are  almost  incurable. — 
Everything  in  its  due  order  and  measure. — Quesnel  : 
To  be  first  or  chief  is  not  pride,  but  to  strive  after  it 
is  a  sign  of  haughtiness. — The  discovery  of  hypocrisy 
a  hard  work. — Canstein  : — The  evil  conscience  ac- 
cuses itself  when  sin  and  vices  are  only  rebuked  in 
general  terms. — It  is  the  greatest  hypocrisy  to  wish 
to  honor  departed  teachers  with  monuments,,  but 
persecute  living  ones.  Acts  vii.  52. — Anton: — Evan- 
gelical preachers  are  appointed  for  this  that  they 
suffer  tribulation — why  do  we  wonder  at  that  ? — The 
Lord  regards  and  inquires  after  His  servants'  blood, 
Ps.  ix.  1 2. — Canstein  : — From  one  sin  into  another, 
from  hypocrisy  to  murder  of  prophets. — Hedinger  : 
■ — It  is  one  thing  to  think  we  understand  the  Scrip- 
tures, another  thing  to  be  certain  of  it. — Though 
children  of  the  world  are  otherwise  at  variance,  yet 
they  join  together  when  Christ's  truth  is  to  be  op- 
posed.— The  longer,  the  worse,  they  mislead  and  are 
misled.     Isaiah  xxvi.  10. 

Heubner  : — If  there  is  a  heavenly  nobility,  this 
has  another  character  than  the  earthly. — How  dan- 
gerous the  position  of  the  teacher  of  religion  is ! — 
The  easy  conscience  is  none. — The  human  heart  may 
be  a  temple  and  a  grave,  the  best  and  the  worst  may 
conceal  itself  therein. — There  is  for  every  man  a 
measure  of  sin,  he  cannot  stand  half-way,  comp.  Rev. 
xxii.  11. — There  is  a  degree  of  corruption  when  man 
cannot  escape  destruction,  but  we  can  never  deter- 
mine that  in  the  concrete. — Rieger  : — A  sermon 
upon  the  imputation  of  others'  sins  in  his  Herzetis- 
Fosiille,  p.  91.  Comp.  Plutarchus,  De  sera  numinis 
vindicia,  ed.  Reichii,  viii.  p.  213-217. — Saurin: — 
Zes  grands  et  les  petits  devoirs  dans  la  Religion,  Ser- 
mon sur  Math,  xxiii.  23  (parallel  to  Luke  xi.  42), 
torn.  x. — A  Sermon  by  Arxdt  upon  Jesus'  denuncia- 
tion of  woe  in  the  temple,  Matt,  xxiii.,  in  his  sermons 
on  the  Life  of  Jesus,  iv.,  deserves  also  to  be  com- 
pared hei-e. 


4.  For  what  the  Disciple  of  the  Saviour  lias,  and  for  what  he  has  not,  to  take  care  (Ch.  XII.  1-34). 

1  In  the  mean  time,  when  there  were  gathered  together  an  innumerable  multitude 
[lit.,  the  myriads]  of  people,  insomuch  that  they  trode  one  upon  another,  he  began  to 
say  unto  his  disciples  first  of  all,  Beware  ye  of  the  leaven  of  the  Pharisees,  which  is 

2  hypocrisy.     For  [But ']  there  is  nothing  covered,  that  shall  not  be  revealed ;  neither  hid, 

3  that  shall  not  be  known.  Tlierefore,  whatsoever  ye  have  spoken  in  darkness  shall  be 
heard  in  the  light ;  and  that  which  ye  liave  spoken  in  the  ear  in  closets  shall  be  pro- 

4  claimed  upon  the  house-tops.     And  I  say  unto  you  my  friends.  Be  not  afraid  of  them 

5  that  kill  the  body,  and  after  that  have  no  more  tliat  they  can  do.  But  I  will  forewarn 
you  whom  ye  shall  fear :  Fear  him,  which  after  he  hath  killed  hath  power  to  cast  into 

6  hell ;  yea,  I  say  unto  you.  Fear  him  [this  one,  tovtov].     Are  not  five  sparrows  sold  for 

7  two  fiirthings,  and  not  one  of  them  is  forgotten  before  God  ?  But  even  the  very  hairs 
of  your  head  are  all  numbered.     Fear  not  therefore :  ye  are  of  more  value  than  many 

8  sparrows.     Also  I  say  unto  you,  Whosoever  shall  confess  me  [have  confessed]  before 

13 


194  THE   GOSPEL   ACCORDING  TO  LUKE. 

9  men,  him  shall  the  Son  of  man  also  confess  before  the  angels  of  God :  But  he  that  de- 

10  nieth  [hath  denied]  me  before  men  shall  be  denied  before  the  angels  of  God.  And 
whosoever  shall  speak  a  word  against  the  Son  of  man,  it  shall  be  forgiven  him :  but 
unto  him  that  blasphemeth  [hath  blasphemed]   against  the  Holy  Ghost  it  shall  not  be 

11  forgiven.  And  when  they  bring  you  unto  [before]  the  synagogues,  and  unto  \l)efore\ 
magistrates,  and  powers,  take  ye  no  thought  how  or  what  thing  ye  shall  answer  [in  your 

12  defence],  or  what  ye  shall  say:*  For  the  Holy  Ghost  shall  teach  you  in  the  same  hour 
what  ye  ought  to  say. 

13  And  one  of  the  company  said  unto  him.  Master  [Teacher],  speak  to  my  brother, 

14  that  he  divide  the  inheritance  with  me.     And  he  said  unto  him,  Man,  who  made  [ap- 

15  pointed]  me  a  judge  or  a  divider  over  you?  And  he  said  unto  them,  Take  heed,  and 
beware  of  [alP]  covetousness :  for  a  man's  life  consisteth  not  in  the  abundance  of  the 

16  things  which  he  possesseth.     And  he  spake  a  parable  unto  them,  saying.  The  ground 

17  [estate;  lit.,  place,  x^P*^]  of  a  certain  rich  man  [had]  brought  forth  plentifully:  And 
he  thought  within  himself,  saying,  What  shall  I  do,  because  I  have  no  room  where  to 

18  bestow  [deposit]  my  fruits  [or,  crops]?     And  he  said,  This  will  I  do:  I  will  pull  down 

19  my  barns,  and  build  greater  ;  and  there  will  I  bestow  all  my  fruits  and  my  goods.     And 

1  will  say  to  my  soul.  Soul,  thou  hast  much  goods  laid  up  for  many  years ;  take  thine 

20  ease,  eat,  drink,  and  be  merry.  But  God  said  unto  him.  Thou  fool,  this  night  thy  soul 
shall  be  required  [lit.,  they  require]  of  thee :  then  whose  shall  those  things  be,  which 

21  thou  hast  provided?  So  is  he  that  layeth  up  treasure  for  himself,  and  is  not  rich 
toward  God. 

22  A.nd  he  said  unto  his  disciples.  Therefore  I  say  unto  you,  Take  no  thought  [Be  not 
anxious]  for  your  [the*]  life,  what  ye  shall  eat;  neither  for  the  body,  what  ye  shall  put 

23  on.     The  life  is  more  than  meat  [food],  and  the  body  is  more  than  raiment  [apparel]. 

24  Consider  the  ravens :  for  they  neither  sow  nor  reap ;  which  neither  have  storehouse 
nor  barn ;    and  God  feedeth  them :    how  much  more  are  ye  better  than  the   fowls 

25  [birds]  ?     And  which  of  you  with  taking  thought  can  add  to  his  stature  [length  of  life, 

26  7]\iKLav]  one  cubit  ?^     If  ye  then  be  not  able  to  do  [even]  'that  thing  which  is  least, 

27  why  take  ye  thought  [are  ye  anxious]  for  the  rest?  Consider  the  lihes  how  they 
grow:  they  toil  not,  they  spin  not  [how  they  neither  toil  nor  spin,  V.  0.®]  ;  and  yet  I 

28  say  unto  you,  that  Solomon  in  all  his  glory  was  not  arrayed  like  one  of  these.  If  then 
God  so  clothe  the  grass,  which  is  to-day  in  the  field,''  and  to-morrow  is  cast  into  the 

29  oven;  how  much  more  luill  he  clothe  you,  0  ye  of  little  faith?     And  seek  not  ye  what 

30  ye  shall  eat,  or  [aud'^]  what  ye  shall  drink,  neither  be  ye  of  doubtful  mind."  For  all 
these  things  do  the  nations  of  the  world  seek  after :  and  [or,  but]  your  Father  knoweth 

31  that  ye  have  need  of  these  things.     But  rather  seek  ye  the  kingdom  of  God  [seek  ye 

32  his  kingdom '"]  ;  and  all  [om.,  all]   these  things  shall  be  added  unto  you.     Fear  not, 

33  little  flock ;  for  it  is  your  Father's  good  pleasure  to  give  you  tlie  kingdom.  Sell  that 
ye  have,  and  give  alms ;  provide  yourselves  bags  [purses]  which  wax  not  old,  a  treas- 
ure in  the  heavens  that  faileth  not,  where  no  thief  approacheth,  neither  moth  corrupteth 

34  [destroy eth].     For  where  your  treasure  is,  there  will  your  heart  be  also. 

['  "Vs.  2. — rap  rests  only  on  the  authority  of  D.    Cod.  Sin.  omits  even  ii.—C  C.  S.] 

2  Vs.  11. — We  find  no  sufficient  grounds  for  the  opinion  that  the  words  %  tI  elTnjTe  are  taken  from  the  parallel  passage 
in  Matthew. 

[3  Vs.  15. — The  iusertion  of  jrocnjs  instead  of  rijs  is  supported  by  convincing  agreement  of  critics  and  manuscripts,  in- 
cluding A.,  B.,  D.,  and  Cod.  Sin.— C.  C.  S.] 

[■>  Vs.  22. — The  decided  weight  of  authority  (including  A.,  B.,  T>.,  Cod.  Sin.)  is  for  the  omission  of  u/noiv. — C.  C.  S.] 

^  Vs.  2.5. — The  words  ju.epijivui'  and  nrjxvv  eVo  are  not  suiiiciontly  well  attested  critically,  to  avoid  the  supposition  that 
they  are  borrowed  from  Matthew.  [Mepijucco;'  is  read  by  Lachmann,  Meyer,  Tregelles  with  A.,  B.,  Cod.  Siru,  with  17  other 
uncials,  and  tttixvv  by  Tischcndorf  also,  with  all  the  manuscripts.  Van  Oosterzce  must  have  meant  to  say  that  eva  was 
weakly  supported,  as  it  is  omitted  by  B.,  I).,  Cod.  Sin. — C.  C.  S.] 

'  Vs.  27. — Eec. :  ttu!  av^avei  •  ou  /coma  ovSe  vrjOei.  T>.,  on  the  ether  hand,  as  also  Versions  and  Clem. :  wis  ovre 
I'^flei  ouTe  vipaivei.  So  Tischcndorf.  [Also  Meyer,  Alford.]  Although  the  reading  has  no  preponderance  of  external 
authorities,  it  is  nevertheless  internally  more  probable,  as  the  Eecepta,  on  the  other  hand,  is  taken  from  the  parallel  pas- 
sage in  Matthew. 

['  Vs.  28.— Lit. :  Tf  Gnd  sn  clothe  in  the  field  the  ffrass  rvhirh  is  to-day,  and  to-morrow,  &c.  Ei  Je  eV  aypip  tov  xopToi* 
ovra  <niii.€pov,  k.t.\.    B.,  L.,  Sin.    The  field  is  represented  as  the  theatre  of  God's  activity.— C.  C.  S] 

[8_Vs.  29.— Kai,  B.,  L.,  Cod.  Sin.,  2  other  uncials.— C.  C.  S.] 

[9" Vs.  29. — Van  Oosterzce  translates  this  :  Erhcht  [verfiiegt]  euch  nichtin  eiiren  WHtischen.  "Be  not  too  high-raised 
in  your  expectations."  Vulgate  :  JVolite  in  siihlime  tolli.  This  meaning  is  defended  by  De  Wette  and  Meyer,  agrees  with 
tr.e  more  usual  meaning  of  fieTewpifeaeai,  but,  as  Block  remarks,  and  Alford  also,  is  much  less  congruous  with  the  context 
than  the  signification  :  "  to  fluctuate  in  doubt,"  which  is  also  an  undisputed  sense  of  the  word. — C.  C.  S.] 

i»  Vs.  31.— AuToO  has  the  authority  of  B.,  T>.,  [Cod.  Sin.,]  Copt.,  Sahid.,  Aiih.,  and  others,  for  itself,  while,  on  tho 
other  hand,  the  Recepta,  toD  ©eoO,  has  against  it  the  suspicion  of  being  transferred  from  Matt.  vi.  33,  as  also,  probably,  the 
superfluous  wavra  alter  ravra. 


CHAP.  Xn.  1-12.  195 


GENERAL  EEMAEKS. 

1.  Although  there  is  no  lack  of  able  attempts  so  to  unite  the  different  elements  of  discourse  in  Luke  xii. 
that  therein  a  logical  connection  shall  become  possible  (Olshausen,  Stier,  Lange,  a.  o.),  yet  in  our  eyes  the 
view  is  more  probable  that  this  whole  chapter  exhibits  a  chrestomathic  character ;  in  other  words,  that 
Luke  here  places  together  different  admonitions  and  warnings  of  the  Saviour  which  actually,  according  to 
the  other  Evangelists,  were  at  least  in  part  delivered  on  very  different  occasions.  Without  doubt  the 
Saviour  in  this  period  of  His  life  delivered  a  detailed  discourse  before  the  ears  of  a  numerous  multitude, 
in  which  He  expressly  warned  against  the  Pharisaical  leaven,  vs.  1.  Yet  even  vss.  3-9  remind  us,  as 
respects  contents  and  course  of  thought,  too  strongly  of  Matt.  x.  26-33  for  us  to  be  able  to  find  here  any- 
thing else  than  a  modified  redaction  of  the  sayings  given  by  Matthew  in  the  right  place.  Vs.  10  stands 
here  much  less  congruously  than  Matt.  xii.  31,  32.  The  promise,  vss.  11,  12,  appears  also  in  Luke,  ch. 
xxi.  14,  15,  while  we  have  met  with  it  in  a  very  fitting  connection  in  Matt.  x.  19,  20.  If  we,  therefore, 
will  not  assume  that  the  Saviour  uttered  it  three  times,  we  shall  be  obhged  to  suppose  that  it  does  not 
stand  here,  ch.  xii.  11,  12,  in  its  right  place.  We  come  thus  almost  to  the  view  of  De  Wette,  in  reference 
to  the  words  of  Jesus  contained  in  this  chapter,  when  he,  with  it  is  true  not  wholly  fitting  expression,  de- 
clares: "  mostly  compiled,  only  vss.  13-21  pecuhar."  The  parable  of  the  Rich  Fool  belongs  exclusively 
to  Luke,  and  since  he  does  not  give  an  intimation  that  it  was  originally  delivered  in  another  historical 
coimection,  we  are  at  full  liberty  to  connect  it  with  this  course  of  thought.  In  reference  to  vss.  22-24,  on 
the  other  hand,  we  cannot  regard  it  as  very  probable  that  the  Saviour  should  have  twice  adduced  the  very 
same  example  from  the  realm  of  nature,  in  warning  His  disciples  against  unprofitable  care  (comp.  Matt.  vi. 
22-34),  while  besides  this  it  appears  that  the  thoughts  in  Matthew  are  rendered  much  more  naturally  and 
correctly  than  in  Luke.  Much  more  simple  is  the  view  that  of  such  words  of  the  Saviour  more  than  one 
redaction  has  been  preserved  by  the  Evangelists,  who  certainly  in  the  statement  and  transcription  of  His 
utterances  were  no  more  destitute  of  the  guidance  of  the  Holy  Spirit  than  in  the  delineation  of  His  deeds 
and  destiny.  Vs.  32  again  is  to  be  found  only  in  Luke,  as  well  as  also — to  speak  here  of  the  contents  of 
the  second  half  of  this  chapter — ^vss.  35-38 ;  47,  48,  in  this  form  is  only  communicated  by  hhn.  Vss. 
39-46  have  again  so  manifest  a  coincidence  with  Matt.  xxiv.  42-51  that  in  all  probability  it  belongs 
originally  to  the  last  eschatological  discourse  of  the  Saviour.  To  a  similar  result  do  we  come  if  we  com- 
pare Luke  xii.  49-53  with  Matt.  x.  34-36  (comp.  ch.  xx.,  xxii.),  vss.  54-56  with  Matt.  xvi.  2,  3,  and  vss. 
68,  59  with  Matt.  v.  25,  26.  It  is  certainly  conceivable  that  the  Saviour  uttered  all  this  twice  or  oftener 
before  different  hearers,  and  not  impossible,  if  one  places  this  hypothesis  in  the  foreground,  to  find  then 
the  leading  thread  also  which  more  or  less  closely  joins  together  all  these  heterogeneous  elements  of  dis- 
course :  but  is  it  not  much  more  simple  to  assume  that  the  same  saying  of  the  Lord  has  been  given  by 
each  of  the  different  Evangelists  under  higher  guidance  in  his  own  way,  in  which  case  it  must  be  left  to 
a  discerning  criticism  in  particular  cases  to  investigate  which  form  is  most  original  ?  In  each  particular 
case  so  to  decide  the  matter  that  not  the  least  uncertainty  shall  remain,  will  perhaps,  and  probably,  always 
remain  impossible.  In  the  lack  of  trustworthy  historical  data,  subjective  opinion  always  has  more  or 
less  play,  and  dogmatics  exercises  even  unconsciously  its  influence  upon  harmonistics.  Commonly,  how- 
ever, at  least  as  respects  this  our  chief  point,  a  consideration  free  of  prejudice  will  lead  to  the  con- 
clusion that  the  most  of  the  hexe-cited  sayings  are  given  by  Matthew  in  a  connection  which  has  the 
greater  probability  for  itself.  This,  however,  does  not  hinder  us  from  acknowledging  that  the  way  in 
which  they  are  communicated  and  arranged  by  Luke,  gives  us  sometimes  a  deeper  view  into  the  unspeakable 
riches  of  the  words  of  the  Eternal  Word.  Therefore,  without  every  time  inquiring  as  to  the  connection  in 
which  they  have  been  preserved  elsewhere,  we  take  them  up  simply  as  Luke  communicates  them  to  us. 

2.  As  respects  now  vss.  1-34  in  particular,  we  will,  in  order  to  be  able  better  to  survey  the  rich 
matter  contained  in  this  portion  of  the  discourse,  divide  it  into  three  parts.  In  the  first,  vss.  1-12,  the 
tone  of  warning  predominates;  in  the  second,  vss.  13-21,  we  perceive  a  tone  of  instruction,  while  in  the 
third,  vss.  22-34,  a  tone  of  encouragement  and  comfort  becomes  evident. 

a.    WARNING   AGAINST  THE  TEMPER  OF  THE    PHARISEES,   AND    COMMENDATION  OF    THE 
OPPOSITE  CHARACTER  (Vss.  1-12). 

I  risees   were   occupying  themselves   with    ensnaring 
EXEGETICAL  AND  CRITICAL.  questions  and  plotting,  the  throng  around  the  Saviour 

was  increasing  with  every  moment.     There  is  no  ac- 

Vs.  1.    In  the  mean  time,  eV  o\s. — Manifestly    tual  ground  to  consider  even  the  mention  of  tho  myr- 

we  have  so  to  conceive  the  matter  that  while  the  Pha- 1  iads  as  hyperbolical  (Meyer),  although  undoubtedly 


196 


THE  GOSPEL  ACCORDING  TO  LUKE. 


it  was  still  farther  from  being  a  strictly  arithmetical 
computation.     Comj).  Matt.  iv.  23-25  ;  Mark  Lii.  20 ; 
'  iv.  1.     We  have  here  manifestly  arrived  at  a  point 

of  the  history  in  which  the  extremes  of  love  and 
hatred  towards  the  Saviour  extensively  and  inten- 
sively have  reached  the  highest  pitch. 

First  of  all. — Thus  does  the  Saviour  begin  to 
speak  to  His  disciples,  and  exhibits  hereby  His  for- 
bearance and  self-control,  in  that  He  at  this  moment, 
when  the  Pharisees  are  inflamed  with  blind  rage 
against  Him,  does  not  turn  Himself  directly  to  the 
masses  with  His  warning.  UpuTov  not  to  be  join- 
ed with  rols  /j.adr]T.  (Luther,  Bengel,  Knapp,  a.  o.), 
which  would  be  partly  obscure,  partly  purposeless, 
partly  also  without  example  ;  but  with  Trpoo-e'xfTe  == 
Luke  ix.  61.  After  that  which  had  just  taken  place, 
the  Saviour  has  no  warning  so  much  at  heart  as  just 
this. 

Of  the  leaven. — Comp.  Matt.  xvi.  6.  As  ap- 
pears from  the  conversation  after  the  second  miracle 
of  the  Loaves,  the  Saviour  designated  by  the  leaven  of 
the  Pharisees  their  doctrine,  and  this  not  in  general, 
for  then  it  would  have  contamed  also  pure"  Mosaic 
elements,  but  so  for  as  it  had  been  disfigured  by  the 
spirit  of  their  sect.  It  is  thus  probable,  even  a  priori, 
that  He,  inasmuch  as  He  was  at  a  former  time  zeal- 
ous against  this  ^u^??,  now  also  has  this  doctrine  in 
mind.  On  this  ground  we  must  fully  subscribe  to  the 
penetrating  remark  of  Meyer :  "  Here  also  it  is  not 
hypocrisy  that  is  meant  (as  commonly  explained),  be- 
cause otherwise  afterward  t]  viruKpiTis  (with  an  ar- 
ticle) would  have  to  stand,  but  the  pernicious  doc- 
trines and  ordinances  of  the  Pharisees  upon  which 
Jesus  but  just  before  had  been  debating  at  talile. 
Of  this  He  says:  'Their  essence  is  hypocrisy,'  which 
gives  an  element  of  the  warning  with  the  ground  on 
which  it  rests." 

Vs.  2.  There  is  nothing  covered.— Comp. 
Matt.  X.  26.^  As  hypocrisy  in  itself  is  not  permitted, 
vs.  ],  so  is  it  besides  fruitless,  since  the  truth  sooner 
or  later  comes  to  light. — Concealed— hidden  (with 
entire  generality  of  meaning),  both  from  God  and 
man.  Nothing,— Good  as  well  as  Evil ;  that  which 
is  greatest  as  well  as  that  which  is  least. 

Vs.  ?>.  Therefore,  whatsoever  ye  have 
spoken  in  darkness.— A  singular  statement,  if  we 
bring  it  exclusively  into  connection  with  the  apos- 
tolic Kvpvyfj.a,  for  we  read  indeed  of  the  Saviour  that 
He  preached  to  His  disciples  in  the  ear  (Matt.  x.  27), 
but  their  preaching  was  from  the  beginning  destined 
to  the  greatest  publicity.  Therefore  the  opinions 
(De  Wette :  "  an  incongruous  expression."  Bengel : 
cum  timore  aliquo.  Meyer :  "  All  that  ye — on  ac- 
coimt  of  persecutions— shall  have  taught  in  secret, 
will — at  the  victory  of  My  cause— be  proclaimed  with 
the  greatest  pubUcity.").  This  whole  antithesis  of 
persecution  and  victory  is,  however,  plainly  gratui- 
tous. But  why,  moreover,  is  it  necessary  to  under- 
stand here  so  decidedly  the  apostolic  Kvpvyfxa  ?  It  is 
much  more  simple  if  we  understand  in  general  all 
which, whether  by  the  apostles  or  by  the  people,  vs.  1, 
has  been  spoken  in  secret  and  is  hereafter  to  be 
brought  to  the  light.  Vs.  2,  it  is  said  oi  everything  hid- 
den that  it  shall  come  to  the  light ;  vs.  3,  more  defi- 
nitely of  the  hidden  words  of  each  one.  By  this  re- 
minder hypocrisy  is  opposed  in  its  deepest  grounds, 
and  even  before  the  apostles  could  come  into  the 
temptation  of  conceahng  truth  from  the  fear  of 
man,  it  is  indicated  to  them  in  vss.  4,  5,  whom  they 
must  not  fear,  and  whom  thev  must  bevond  question 
fear. 


Vs.  4.  Be  not  afraid.— Comp.  Matt.  x.  28.  We 
have  here  the  question,  who  is  meant  by  the  name : 
rhv — i^ovffiav  ix^vra  efj.l3a\e7u  eh  t-}jv  yeevvav,  God 
or  Satan?  The  majority  of  commentators  have,  in 
agreement  with  the  exegetical  tradition,  decided  in 
favor  of  the  former  view;  some  voices  have  been 
raised  for  the  latter  (Olshausen,  Stier,  Lange,  L.  J. 
ad  loc,  Besser,  Arndt,  Eiechel,  Van  Oosterzee,  ad 
he).  After  the  retractation  of  Lange,  also,  on  Mat- 
thew ad  loc,  we  cannot  but  assume  that  the  truth  is 
on  the  side  of  the  minority.  Grounds  :  1.  Fear  can 
only  be  here  interpreted  in  one  sense,  in  that  of 
being  afraid  of,  being  on  one's  guard ;  for  this  cer- 
tainly the  word  denotes  in  the  first  part  of  the  admo- 
nition, and  he  whom  man  has  to  fear,  Se  ficiKXov, 
cannot  be  the  Supreme  Love,  but  must  necessarpy 
be  Satan.  It  is  true,  there  is  a  distinctioTi  in  the 
construction.  We  have  first:  m?;  <)o^7)075Te  amWir, 
ff.T.A.,  then :  (po^i]6i}T€  8e  rhv  ixovra,  k.t.x.  Bengel 
already  remarked :  Plus  est,  timeo  ilium,  quam  timeo 
ah  illo.  But  the  Saviour  uses  in  the  connection  of 
the  parallel  passage,  Matt.  x.  26,  (po^vOvre  with  the 
accusative  also  in  the  sense  of  being  afraid,  and  the 
Se  /j.a\\ov  (in  Matthew)  plainly  intimates  that  here 
an  increase  of  fear  (of  being  afraid)  unto  yet  much 
greater  fear  takes  place  ;  that  the  Saviour,  therefore, 
does  not  give  His  disciples  the  admonition  in  order, 
instead  of  the  first  named  feeling,  to  awaken  another 
within  them,  but  on  the  other'hand  to  cherish  the 
same  fear  in  yet  much  higher  degree. 

2.  Besides,  Satan  is  the  proper  soul-murderer, 
even  as  men  are  murderers  of  the  body :  but  of  God 
it  is  never  said  that  He  destroys  the  soul.  To  the  ob- 
jection that  the  devil  nowhere  appears  in  Scripture  as 
the  one  who  damns  to  hell  (Olshauseu),  we  must 
answer  that  he  appears  here  not  as  judge,  but  as  exe- 
cutor of  the  retributive  judgment  of  God,  under  His 
special  permission.  [Where  in  the  New  Testament 
is  the  mediseval  notion  of  the  devil  as  God's  bailifi", 
or  executioner,  countenanced  ? — C.  C.  S.]  The  body 
he  kills  through  men  who  are  his  instruments,  John 
viii.  40,  41 ;  the  soul  he  destroys  through  the  deadly 
destruction  of  sin.  From  among  the  many  foes  who 
could  do  them  great  harm,  the  Saviour  brings  one 
forward  who  was  capable  of  inflicting  the  greatest 
of  all  upon  them,  and  whom  they  accordingly  must 
fear  much  more.  Therefore  He  adds,  according  to 
Luke,  with  visible  intensity :  "  Yea,  I  say  unto  you, 
fear  hun."  "  Whoever  can  think  of  the  Heavenly 
Father,  we  understand  not  how  his  ear  can  hear." 
Stier. 

3.  Least  of  all  does  such  a  designation  of  the 
Father  belong  to  a  discourse  in  which  the  Saviour 
speaks  to  His  friends,  for  their  encouragement,  of  a 
special  Providence,  which  has  numbered  even  the 
hairs  of  their  head.  On  all  these  grounds  we  here 
understand  "  the  fearful  unnamed  and  yet  well-known 
One,  whose  kingdom  is  hell,  who  here  already  be- 
guiles the  soul  and  there  forever  tortures  body  and 
soul."  Besser.  [Hell  is  described  as  the  place  of 
Satan's  punishment ;  where  is  it  described  as  the 
place  of  his  dominion?  —  C.  C.  S.]  The  Saviour 
wishes  to  fill  His  disciples  with  holy  fear :  "  That  the 
evil  enemy  may  not  beyond  deliverance  devour  their 
soul  to  destruction."  Lange,  Bibl.  Gedichte.  Or, 
if  any  one,  perchance,  finds  a  difficulty  in  this  that 
He  addresses  sucli  a  warning  to  His  disciples,  then 
may  we  remark  with  Chrysostom :  ri  •yeeVi'Tjs  x°^«- 
iTVTepov  ;  aAA'  ovhtf  rod  ravrrj^  XPT^^P-'^^fpoi'  (po^uV' 
'O  yap  T7)s  yeeyvr)!  <p6l3os  rhv  rf/j  ySaJiAeior  -ijf.ui/ 
KOjUi'^ei  ari(pavov-  ""Euda  (po^os  iariv,ovK  iari  <p66vos' 


CHAP.  Xn.  1-12. 


197 


fv6a  (pS^os  €(TTi,  xpVf'-°-'''<^v  epws  ouk  fvSx^^i- '  evda 
ipofios  effTiV,  ^(Tpearai  dv/xos,  iinduf-da  KaT€ara\rai 
■TrocTjpa,  airai'  a\6ytaTov  i^cipiaTut  Trddoi-  Homil.  VI. 
ad  2>opul.  Antioch.,  torn,  vi.,  p.  560.  Yet  enough 
already  to  justify  our  doubt  that  here  the  friends  of 
Jesus  are  required  to  fear  God,  who  in  the  immediately 
following  verse  is,  on  the  other  hand,  represented  as 
the  object  of  their  child-Uke  trust,  Ab  utraque  parte 
saltern  disputari  potest. 

[The  following  remarks  on  the  parallel  passage  in 
Matthew  appear  to  me  to  present  in  a  clear  light 
the  inadmissibleness  of  the  author's  interpretation. 

— c.  c.  s. 

"  Stier  designates  it  as  '  the  only  passage  of  Scrip- 
ture whose  words  may  equally  apply  to  God  and  the 
enemy  of  souls.'  He  himself  is  strongly  in  favor  of 
the  latter  interpretation,  and  defends  it  at  much 
length ;  but  I  am  quite  unable  to  assent  to  his  opin- 
ion. It  seems  to  me  at  variance  with  the  connection 
of  the  discourse,  and  with  the  universal  tone  of 
Scripture  regarding  Satan.  If  such  a  phrase  as 
(po&itadai  tIv  Sid^oXov  could  be  instanced  as  =  cpv- 
Xd^aaOai  rhu  S.,  or  if  it  could  be  shown  that  anywhere 
power  is  attributed  to  Satan  analogous  to  that  in- 
dicated by  6  Svydfj.fVO!  K.  \p.  K.  ff.  a.iro\eaai  eV  y.,  I 
should  then  be  open  to  the  doubt  whether  he  might 
not  here  be  intended ;  but  seeing  that  <pofielcr9ai  dirrf, 
indicating  terror,  is  changed  into  (pofieladai,  so  usually 
followed  by  rhv  deSv  in  a  higher  and  holier  sense 
(there  is  no  such  contrast  in  vs.  26,  and  therefore 
that  verse  cannot  be  cited  as  ruHng  the  meaning  of 
this),  and  that  God  Alone  is  throughout  the  Scripture 
the  Almighty  dispenser  of  life  and  death,  both  tempo- 
ral and  eternal,  seeing  also  that  Satan  is  ever  repre- 
sented as  the  condemned  of  God,  not  b  Bw.  a-n-oXeirai, 
I  must  hold  by  the  general  interpretation,  and  be- 
lieve that,  both  here  and  in  Luke  xii.  3-7,  our 
Heavenly  Father  is  intended  as  the  right  object  of 
our  fear.  As  to  this  being  inconsistent  with  the 
character  in  which  He  is  brought  before  us  in  the 
next  verse,  the  very  change  of  construction  in  cpo- 
liilaOaL  would  lead  the  mind  on  out  of  the  terror  be- 
fore spoken  of,  mto  that  better  kind  of  fear  always  in- 
dicated by  that  expression  when  applied  to  God,  and 
so  prepare  the  way  for  the  nest  verse.  Besides,  this 
sense  is  excellently  in  keeping  with  vs.  29  in  another 
way.  .  .  The  parallel  passage,  James  iv.  12,  even  in 
the  absence  of  other  considerations,  would  be  deci- 
sive. Full  as  lais  epistle  is  of  our  Lord's  words  from 
tliis  Gospel,  it  is  hardly  to  be  doubted  that  in  efy 
itTTii/  6  vo,aoO€Tr]s  6  Swdfiffos  acocrai  koI  airo\4- 
(rai,  he  has  this  very  verse  before  him.  This  Stier 
endeavors  to  escape  by  saying  that  a-n-oKea-at,  barely, 
as  the  opposite  to  cruxrai,  is  far  from  being  ==  i^^uxV 
airoXiaai  in  a  context  like  this.  But  as  connected 
with  uofxodiTTjs,  what  meaning  can  a-rroXeffat  bear  ex- 
cejjt  that  of  eternal  destruction  ?  " — Alford.] 

Vs.  6.  Five  sparrows. — A  beautiful  version 
of  the  same  saying,  Matt.  x.  29.  So  insignificant  is 
the  worth  of  sparrows  in  daily  life,  that  whoever  buys 
them  for  twopence  gets  one  into  the  bargain,  and 
yet  what  is  regarded  among  men  as  almost  worthless 
is  with  God  in  heaven  not  forgotten.  To  the  dis- 
ciples it  is  left  to  calculate  how  far  they  excel  such 
sparrows  in  value. 

Vs.  8.  Also  I  say  unto  you. — The  repetition 
several  times  of  this  announcement  is  also  to  the 
attentive  hearer  a  proof  that  here  different  sayings 
of  the  Saviour,  originally  belonging  in  an  entirely  dif- 
ferent connection,  are  chrestomathically  put  together. 
With  this  also  the  anxious  inquiry  after  the  connec- 


tion between  this  and  the  immediately  preceding  ad- 
monition falls  away.  Respecting  the  matter  itself,  the 
courageous  confession  of  Christ,  see  the  remark  on 
Matt.  X.  32,  and  on  Luke  ix.  26.  Here  it  is  especially 
the  reward  of  a  confession  coram  angelis  ;  in  the  pa- 
rallel passage  in  Matthew,  on  the  other  hand,  that  of 
a  confession  coram  Patre. 

Vs.  10.  But  unto  him  that  hath  blasphemed 
against  the  Holy  Ghost. — Respecting  the  sin 
against  the  Holy  Spirit,  comp.  Lange  on  Matt.  xii.  31, 
32,  and  the  authors  there  stated.  As  entirely  inade- 
quate we  may  consider  the  view  that  this  sin  is  nothing 
else  than  "  the  ascribing  those  miracles  to  the  power 
of  the  devU  which  Christ  wrought  by  the  power  of  the 
Holy  Spirit."  Wesley.  It  must  be  placed  entirely 
in  one  line  with  the  sin  which  cannot  be  forgiven, 
and  of  which  the  Scriptures  speak  also  in  other 
places,  Heb.  x.  26 ;  1  John  v.  16.  Only  then,  how- 
ever, can  we  speak  of  the  sin  against  the  Holy  Spirit 
where  a  high  measure  of  religious  enhghtenment  and 
development  exists;  and  in  opposition  to  the  not 
knowing  of  that  which  one  does,  Luke  xxiii.  34, 
we  have  here  to  understand  fully  conscious  and 
stubborn  hatred  against  God  and  that  which  is 
Divine  as  it  exists  in  its  highest  development.  The 
highest  grace  alone  makes  the  deepest  apostasy  pos- 
sible, and  only  he  who  has  reached  an  important 
height  can  plunge  into  such  a  depth.  Before  his 
conversion  Paul  blasphemed  the  Son  of  Man  and  it 
was  forgiven  him ;  had  he  kicked  against  the  pricks, 
suppressed  with  all  his  might  the  impression  received, 
then  would  he  have  committed  the  sin  wMch  cannot 
be  forgiven.  Of  Judas  we  might  perhaps  say  that  he 
committed  this  sin,  and  refer  to  the  judgment  which. 
Matt.  xxvi.  24,  is  uttered  concermng  him. — As  re- 
spects the  punishment  for  this  sin,  we  have  to  bear  in 
mind  the  word  of  Augustine  {De  Civil.  Dei.  xxi.  24) : 
'•'■  neque  enim  de  quibusdam  veraciter  dicer etur,  quod 
eis  non  remittetur,  neque  in  hoc  sceculo,  neque  in 
futuro,  nisi  essent,  quibus,  etsi  non  in  isto,  iamen 
remittatur  in  futuro.''^  A  brief  but  good  description 
of  the  nature  of  this  sin  is  given  by  Stier,  ii.  p.  44. 
Respecting  the  distinction  between  the  Reformed  and 
Lutheran  expositors,  of  whom  the  former  beheve 
that  no  regenerate  person,  the  latter  that  such  alone, 
can  fall  into  this  sin,  we  cannot  here  speak.  The 
grounds  for  the  opinion  of  the  latter  are  found  in 
Stier  and  Olshausen ;  those  of  the  opposite  views  in 
J.  MuLLER,  Christ.  Lehre  von  der  Si'mde,  ii.  p.  566. 

Vs.  11.  Before  the  synagogues. — One  may 
not  unjustly  doubt  whether  the  fonner  warning 
against  the  sin  agamst  the  Holy  Spirit  was  wholly 
congi-uous  for  the  faithful,  devoted  disciples  of  the 
Saviour;  this  promise,  on  the  other  hand,  is  very 
definitely  given  with  reference  to  their  future  call- 
ing as  preachers  of  the  Gospel.  The  accumula- 
tion of  expressions  is  especially  adapted  to  indicate 
to  them  that  they  would  be  cited  not  only  before 
Jewish  but  also  before  heathen  tribunals,  and  the 
here-given  promise  of  the  Holy  Spirit  is  of  such 
a  kmd  that  it  promises  to  them  a  direct  immediate 
help  from  above  for  all  cases  in  which  they  could 
need  it.  Although,  however,  this  help  is  here 
lunited  to  that  which  they  should  say  in  their  defence, 
it  is  understood  without  doubt  that  this  defence 
of  the  apostles  was  at  the  same  time  a  testunony, 
Kvpvy/uia,  in  the  most  exalted  sense  of  the  word,  and 
that  the  assistance  already  promised  them  for  the 
lesser  should  be  far  less  still  withheld  for  the  higher. 
The  Book  of  Acts  is  an  uninterrupted  and  contin- 
uous exposition  of  the  significance  and  force  of  this 


198 


THE  GOSPEL  ACCORDING  TO  LUKE. 


Baying.  Comp.  especially  the  apologetic  discourses 
of  Peter  and  Paul.  Therefore,  with  right,  Bengel : 
"  aut  quid  dicatis  etiam  prceter  apologicB  necessitatmn." 


DOCTEINAIi  AND  ETHICAX,. 

1.  It  is  by  no  means  accidental  that  in  one  of  the 
discourses  of  the  liOrd  the  warning  against  the  (vfj-rj 
Twv  (papKTaiocv,  ^Tiy  darlv  viroKpicriT  stands  in  the 
foreground.  Hypocrisy  is  only  one  of  the  many  sins 
which  He  rebukes  and  opposes  in  those  called  to 
His  kingdom ;  but  it  is  the  sin  which  exceeds  all 
others  in  meanness,  and  is  in  the  most  irreconcilable 
conflict  with  the  fundamental  law  of  the  kingdom  of 
truth.  In  the  Christian  sphere  also  the  Old  Testa- 
ment declaration  holds  good,  Deut.  XTiii.  13;  Psalm 
li.  10. 

2.  It  is  well  known  how  high  a  rank  the  mys- 
teries occupy  in  the  heathen  religions  of  antiquity. 
Those  initiated  into  them  believed  themselves  to 
have  attained  a  higher  degree  of  piety;  from  the 
famiUar  they  mounted  up  into  the  region  of  the  un- 
familiar, which  no  uninitiated  foot  ever  dared  tread, 
no  indiscreet  tongue  betray.  But  in  the  Christian 
sphere  precisely  the  opposite  is  the  case.  Here 
the  KfKaK\JHfjiivuv  is  not  the  higher  but  the  lower 
degree,  and  not  into  the  chambers  but  upon  the 
housetops  are  His  followers  directed  ;  a  proof  at  the 
same  time  of  the  fact  that  the  restoration  of  the 
heathen  mysteries  in  the  bosom  of  the  Cathohc 
Church  is  in  principle  against  the  original  spirit  of 
Christianity,  and  that  secret  orders,  that  do  not  ven- 
ture to  come  to  the  light  with  that  which  they 
actually  profess  or  do,  have  to  fear  His  veto  who 
demanded  pubhcity  in  the  noblest  sense  of  the  word, 
and  whose  cause  more  than  any  other  is  worthy  to 
face  the  brightest  light. 

3.  There  are  words  of  the  Saviour  which  are  best 
understood  and  estimated  when  they  are  read  in  the 
light  of  a  clear  starry  heaven.  To  this  belongs  also 
the  saying  of  the  sparrows  and  the  hairs  of  the  head. 
"  When  I  consider  Thy  heavens  the  work  of  Thy  fin- 
gers, the  moon  and  stars  which  Thou  hast  ordained : 
what  is  man  that  Thou  art  mindful  of  him,  and  the 
son  of  man  that  Thou  hast  numbered  the  hairs  of 
his  head?"  In  order,  however,  rightly  to  estimate 
the  whole  comfort  of  this  doctrine  of  a  providentia 
spedalissima,  we  must  never  forget  that  the  Saviour 
here  speaks  to  His  friends,  who  precisely  as  such 
were  the  objects  of  the  special  providence  of  God. 

4.  The  immortahty  of  the  soul  in  the  philo- 
sophical sense  of  the  word  is  as  far  from  being 
expressly  taught  and  proved  by  the  Saviour  as  the 
being  and  the  unity  of  God ;  ordinarily  He  presup- 
poses what  indeed  caimot  be  doubted.  Not  the 
purely  negative  conception  of  immortality,  but  the 
positive  conception  of  resurrection  and  eternal  Ufe, 
stands  in  the  Scriptures  of  the  New  Covenant  in  the 
foreground.  But  for  this  reason  we  may  the  less 
fail  to  notice  that  He  at  least  once  has  in  so  many 
words  declared  that  the  soul,  which  is  definitely 
distinguished  from  the  body,  can  in  no  case  be  de- 
stroyed. The  New  Testament  Demonology  also  re- 
ceives by  this  saying  an  important  degree  of  light, 
and  the  admonition  which  He  gives  to  His  disciples, 
that  they  should  be  perpetually  on  their  guard 
against  Satan's  craft  and  might,  they  in  their  turn 
hold  up  before  their  fellow-behevers,  Ephes.  vi.  10 ; 
1  Peter  v.  8 ;  James  iv.  V,  et  alibi. 

5.  The  sin  against  the  Holy  Spirit  may  in  no 


wise  (as  e.  g.  Colani  does)  be  made  equivalent  to  the 
sin  against  one's  own  conscience.  Conscience  speaks 
even  in  the  breast  of  the  rudest  heathen ;  against 
the  Holy  Spirit,  however,  no  one  can  sin  who  does 
not  already  possess  more  than  usual  knowledge  and 
experience  of  the  power  of  Christian  truth. 

6.  Not  unjustly  is  the  Saviour's  promise  of  the 
assistance  of  the  Holy  Spirit  regarded  as  one  of  the 
strongest  grounds  of  the  high  authority  in  which  the 
word  and  writings  of  the  apostles  stand.  Especially 
according  to  the  parallel  in  Matt  x.  19,  20,  is  that 
which  this  Spirit  speaks  in  them  definitely  distinguish- 
ed from  the  utterances  of  their  own  individual  con- 
sciousness. The  mamier  of  the  Spirit's  working  may 
be  incomprehensible  ;  but  so  much  we  see  at  once, 
that  we  have  here  to  understand  an  entirely  extra- 
ordinary immediate  influence ;  for  it  was  to  be  given 
them  iv  avrij  t//  wpa.  The  promise  of  this  assistance 
extended  as  well  to  the  substance  as  to  the  form  of 
their  language  {irws  f)  rl),  and  this  help  was  to  sup- 
port them  so  mightily  (comp.  Luke  xxi.  14,  15)  that 
it  would  be  morally  impossible  for  their  enemies  to 
persevere  in  offering  them  resistance.  At  the  same 
time  this  help  is  promised  them  for  everything  which 
they  had  to  say,  not  alone  respecting'their  own  per- 
sons, but  also  concerning  the  cause  of  their  Lord. 
Their  writings  also,  in  which  this  apology  of  their 
faith  is  stated  according  to  the  varying  necessities  of 
the  time,  are  entirely  the  faithful  expression  of  that 
which  the  Spirit  gave  them  in  such  moments  to  pon- 
der, to  speak,  to  write;  and  this  whole  promise, 
communicated  by  all  the  Synoptics,  is  only  the  brief 
summary  of  all  that  which  the  Saviour  in  His  parting 
discourse  in  John  has  brought  into  view  in  greater 
detail  in  reference  to  the  Paraclete. 


nOMILETICAIi  AND  PRACTICAIy. 

The  opposition  in  principle  between  Pharisaism 
and  Christianity. — How  the  hypocrite  stands  related 
to  the  Saviour  and  the  Saviour  to  the  hypocrite. — 
Mysteries  whose  distinction  it  is  to  remain  concealed 
to  eternity,  the  Idngdom  of  heaven  does  not  contain. 
— Secret  speaking  and  acting  must  be  an  exception ; 
sincerity  and  publicity  must  be  the  rule  with  the  dis- 
ciples of  the  Saviour. — No  fear  before  many  enemies, 
but  only  before  an  adversary  fearful  beyond  mea- 
sure.— the  might  of  Satan :  1 .  Its  extent ;  2.  its 
ground ;  3.  its  limits. — Watchfulness  against  the 
enemy  of  souls  united  with  child-like  confidence  in 
the  Father  of  spirits. — The  rule  of  God  in  little 
things. — The  arithmetic  of  the  Saviour's  disciple. — 
The  least  is  great,  the  greatest  is  little  before  God. — 
The  life  of  the  Christian  is  invaluable. — The  comfort 
which  a  look  at  sparrows  and  at  the  hair  of  the  head 
can  give  to  the  disciple  of  Christ.  How  much  higher 
do  we  stand  as:  1.  Rational  beings;  2.  as  immortal 
beings ;  3.  as  purchased  by  the  blood  of  the  Son  of 
God ;  4.  as  called  to  likeness  with  God.  Therefore 
is  it  impossible  that  He  who  numbers  the  sparrows 
should  forget  the  man,  the  Christian. — The  holy 
function  of  the  Christian  to  confess  his  Lord.  This 
function  has:  1.  A  broad  extent;  2.  unquestion- 
able right;  3.  incomparable  importance. — According 
to  that  which  we  are  here  before  the  Lord  can  we 
already  judge  what  hereafter  to  expect  from  Him. — 
How  far  does  even  the  disciple  of  the  Saviour  still 
need  a  warning  like  the  Pharisees  (Matt.  xii.  31,  32) 
against  the  sin  against  the  Holy  Spirit? — The  sin 
which  cannot  be  forgiven :   1.  There  is  only  one  sin 


OHAP.  XII.  13-21. 


199 


^hich  absolutely  cannot  be  forgiven ;  2  it  is  now  as 
ever  possible  to  commit  this  sm;  3.  the  judgment 
upon  it  is  perfectly  righteous ;  4.  the  mention  of  it  is 
nSw  as  evSr  fitting:  a.  in  order  to  give  a  salutary 
Suiet  to  individ'uals;  b.  in  order  to  give  a  settled 
coZosure  to  troubled  souls.-The  Holy  Spirit  the 
TeZpologist  of  the  threatened  cause  of  the  ^^^^"^ ; 
1  How  far  this  promise  regards  exclusively  the 
apostles  and  has  been  fulfiUed  in  them  ;  2.  hovy  far  it 
holds  good  of  all  believers  and  may  be  used  also  for 

their  advantage.  •  ,  4.    t,„  „ic.« 

Starke:— Who  does  not  teach  aright,  he  also 
lives  not  aright;  and  who  does  not  live  aright  he 
also  does  not  teach  aright-QuKSKEL  :-The  samts 
avoid  not  the  Ught,  and  do  nothing  of  which  they 
must  be  ashamed  before  God's  judgment.— Hed- 
inger:— God's  proclamation  of  grace  is  no  secret  ot 
alchemy,  but  every  one  is  to  know  and  understand 
it-The  marveUous  sunphcity  which  is  found  m  the 
Gospel,  Psahn  xix.  9.-Brektics  :-If  servants  and 
children  of  God  have  much  of  the  suffering  oiChnst 
they  are  also  richly  comforted  through  Chnst.-The 
soul  has  its  own  individual  existence;  therefore  it 
may  fare  well  or  ill  with  it  when  it  is  separated  trom 


the  hodj.—Nova  Bihl.  Tub.  .-—It  is  impossible  that 
God  should  leave  those  that  trust  in  Him.— Every- 
thin<^  even  the  least  of  things,  that  happens  to  man 
is  God's  ruUng.— It  is  not  enough  to  believe  with  the 
heart  on  Jesus,  but  we  must  also  resolutely  and  joy- 
fully confess  Him  with  the  mouth  before  the  world. 
—There  is  a  sin  greater  than  others,  and  also  worthy 
of  heavier  punishment.— Majus  :— Every  Christian 
must  be  ready  to  give  account  of  his  hope,  1  Peter 
iii  15  —The  great  ones  of  the  earth  have  been  Irom 
the  be'o-inning  for  the  most  part  great  enemies  to  Christ 
and  His  Gospel.— The  inner  ministry  of  the  Holy 
Ghost  is  very  closely  connected  with  the  outer,  and 
must  not  remain  separated  from  it,  1  Tim.  vi   3-5 

Palmer  (on  the  parallel.  Matt.  x.  26-33)  :--The 
Lord's  might  and  men's  impotency:  1.  His  work  Me 
accomplishes,  and  man  cannot  hinder  it;_  2.  Mis 
faithful  ones  He  protects,  and  man  cannot  hinder  it ; 
3  the  unfaithful  He  overthrows,  and  man  cannot 
jiinder  it.— Van  Oosterzee  :— The  government  ot 
God  takes  note  of  trifles.  This  is  truth :  1.  Too 
sure  for  doubt ;  2.  too  glorious  to  be  slighted ;  6.  too 
instructive  to  be  forgotten.— Beck:— Whence  comes 
true  courage  ? 


b.    THE  PABABLE  OF  THE  RICH  FOOL  (Vss.  13-21). 


EXEGETICAL  AJSD  CEITICAIi. 
Ys  14  And  He  said.— Entirely  without  reason 
has  th;  hi^toricalness  of  the  occasion  for  tins  parable 
of  the  Kich  Fool  been  brought  m  doubt  by  De  Wette , 
to  us,  on  the  other  hand,  this  trait  appears  to  be 
probable,  and  to  have  been  taken  from  hfe.  But 
certainly  the  speaker  here  appearmg  is  no  familiar 
friend  of  Jesus  (Kuinoel),  but  a  stranger  who  per- 
haps among  the  myriads,  vs.  1,  had  heard  the 
Saviour  for  the  first  time,  and  while  He  was  speaking 

of  heavenly  things  had  been  brooding  oyer  earthly. 

Struck  by  the  might  of  the  personality  of  the  iNaza- 

rene  he  had  considered  witliin  himself  whether  His 

influence  might  not  perhaps  best  brmg  to  a  happy  con- 

dusion  the  existing  family  strife.     At  the  same  tune 

this  mstance  shows  in  a  peculiar  manner  how  parties 

were  continually  defining  themselves  more  and  more 

sharply  for  and  against  the  Saviour  inasmuch  as  in 

the  very  place  where  they  had  embittered  even  His 

meal  (ch  xi  37),  there  is  given  Him  a  special  proof, 

undoubtedly  of  strong  cleaving  to  earthly  things,  but 

quite  as  much  of  personal  confidence.^   From  the 

warning  against  avarice  which  the  Saviour  vs.  15, 

subioins,  we  have  not  necessarily  to  draw  the  con- 
clusion that  the  petitioner  had  ui  mmd  a  thmg  in 

^^^Mi^S't^r  exhii^its  no  p-^-^,  "jj^  1  |;;^,j:^:,;^  '^^E^;^k;::^^n;.oc;^issi„r^ 

pleasure  of  the   Saviour  agamst  the  Nearer  of  the    innoc^^^^^  The  first  thmg  which 

r  r;LTe?n\  ^mlS  tZX^^^  \  is  SXItothis  fortunate  i-ich  man  is  complete  con- 
which  could  not  possibly  be  His  own.     His  answer    tentment^  do?-With  discontent  is  joined 

involuntarily  reminds  us  of  the  language  which  once  ]        Wh^*/!^^^^  since  he  does  not  know  how  he 

an  E-yptian  uttered  to  Moses,  Exodus  u   14.  i    ,    ,,   \t,„Sh  his  treasures.    A  similar  perplexity 

V"f  15.  Take  heed  and  beware  of-covetous-  ,  ^J^J^^Jf^^^.'^eSe^^^^^^  3,  in  which,  how- 

ness-Not   only  of   covetousness   which   has  J^^f^    ^^ jj,at  wh^ch  is^r^^^^^ 

before  appeared  in  the  definite  form  of  cleavmg  to  !  ever  ^f^™^^'^  Uy  offers  him  opportunity 

a  disputed  inheritance,  but  of  al  exagge  ated  love  of  ,  Thj^ J^'^  ;°^J^„„  ^^.  Ijs'  oor  brethren,  does  not  even 
earthly  possession.     If  the  petitioner  (vs.  13)  still    to  do  someimii„  lu^    „  ,k.u„„..  ct..;i.-^^  fli,Oc,.v-nnte. 


which  Luke  alone  has  preserved,  and  of  which  it  is 
not  unjustly  affirmed,  "It  is  scarcely  to  be  called 
a  parable,  so  distinctly  does  it  of  itse  f  and  without 
any  diversion  of  thought  set  forth  the  relation  to 
God  "  (lliggenbach).  ,  .  ,  ,  ^, 

For  a  man's  lif e  . .  .  which  he  possesseth.— 
A  difficult  sentence,  in  which  however  the  reading 
of  Tischendorf,  a.V<?,  appears  to  deserve  the  prefer- 
ence above  that  of  Lachmann,  ahroi.  The  best  con- 
struction, on  the  whole,  appears  to  be  this:  orj  v 
Cwh  avTw  ouK  «VtiV  TLVi  if  TV  TTipiaaivuv  (infinitive 
for  the  substantive)  e/c  twv  {nrapxovra>v  avTov.—Zai^ 
is  not  here  to  be  taken  in  the  sense  of  the  happiness 
of  life  but  =  >|/i'X^,  as  Schott  paraphrases  :;'s??M«;em 
nuando  quis  bonis  abundat,  tamen  vita  ejus  a  boms 
minime  lendet."  Not  from  the  possession  of  many 
goods,  but  from  the  will  of  God,  who  lengthens  or 
Shortens  the  thread  of  Ufe,  does  it  depend  whether 
one  remains  long  and  quietly  here  in  hfe  or  not. 
One  may  be  preserved  in  life  without  possessing 
goods,  and  also  remain  m  the  possession_  of  goods 
Ind  unexpectedly  lose  life.  That  riches  in  and  of 
themselves  do  not  give  happiness _  is  undoubtedly 
true,  yet  not  the  chief  thought  of  this  parable. 

Vs  lY  The  estate  of  a  certain  nch  man.— 
Probably  a  quite  considerable  space  of  ground,  not 
Xu,pioy,  but  x'^pa-  Not  without  intention  does  the 
Saviour  choose  as  His  example  a  man  who  gathers 
his   riches  in  a  customary,   legitimate,   apparently 


eartily  possession,  xi  >-">-  ,.^-— -^.  ^  --  ,  _ 
remained  in  the  circle  of  the  hearers,  the  Saviour 
here  renders  him  a  better  service  than  if  He  had 
made  him  rich ;  He  will  heal  him  of  his  chief  malady. 
To  this  end  serves  the  parable  of  the  Rich  Fool, 


to  do  someinuig  lui  i^o  i^^v^^  ^- — ----,  - 

come  into  his  mind;  selfishness  strikes  the  key-note, 

even  in  the  four  times  recurring  /xov.   rovs  Kapizovs 

'"'"Vs^lS.   I  wUl  pull  down  my  barns.— By 


200 


THE   GOSPEL  ACCORDING  TO  LUKE. 


a  forcible  tearing  down,  therefore,  he  beheves  he 
shall  open  the  way  to  his  happmess.     The  aTrobJjKai 
were  for  the  most   part   subterraneous   dry   vaults. 
It  is  possible  that  the  Rich  Fool  is  thinkmg  of  en- 
larging them,  but  also  that  he  is  of  a  mmd  to  build 
up  greater  aTroSrrJKat  from  the  foundation.     Here  also 
there  is  not  the  least  mention  of  the  poor,  but,  on 
the  other  hand,  an  emphatic  exaltation  of  his  jivvrj- 
Hara  as  his  highest  earthly  aya^d. 
_    Vs.  19.  Soul — To  thecontmumg  discontent  and 
rising  care  of  the  rich  man  is  added  now  the  self- 
deceit  of  the  falsest  hope.     Unconsciously  he  con- 
fesses that  he  has  hitherto  not  yet  found  the  long 
sighed-for  rest,  but  expects  it,  and  that  for  a  Ion"- 
time,  when  the  intended  work  shall  have  been  en°  ' 
tirely  completed.     Very  finely,  Meyer :    "  to  my  sonl, 
not  exactly  tnihi,  but  to  my  soul,  the  seat  of  the 
sensibilities,  here  of  the  desire  of  enjoyment."     Not 
only  idleness,  no,  revelling,  is  the  ideal  that  this  fool 
mirrors  to  himself     The  reference  to  the  passage 
Sirach  xi.   lV-19,  is  in  this  whole  representation 
almost  impossible  to  mistake. 

Vs.  20.  Thou  fool — The  searching  contrast  be- 
tween the  solUoquy  of  the  fool  and  the  judgment  of 
God,  I^elongs  to  the  greatest  beauties  of  the  parable 
This  beauty,  however,  is  lost  if  we  think  "here  merely 
of  a  decreliun  Dei  (Kuinoel)  instead  of  the  invisible 
King  of  Heaven  appearmg  in  speech  and  action,  and 
suddenly  causing  him  to  feel  that  not  even  so  many 
hours  are  aUotted  hun   as  he  had  been   dreammg 
of  years— aTraiToCo-ii/.    Who  now  is  to  fulfil  this  sen- 
tence ?     God  Himself  (Meyer) ;  the  death-angels  to 
whom  I  have  committed  the  power  (Von  Gerlach)- 
robbers  and  murderers  (Bornemann,  Paulus)  ?     The 
latter  is  perhaps  the  most  agreeable  to  the  concrete 
character  of  the  parable  ;  neither  is  there  any  ground 
whatever  for  understanding  the  verb  impersonaUy 
it  we  understand  burglars  demandmg  his  life  of  hun 
the  requirement  has  then  double  emphasis.     There 
is  thereby  the  image  of  terror  held  up  before  the 
rich  man,  to  him  especially  in  the  highest  degree 
trightlul;    and  the  question  immediately  followino- 
thereon,   "  Whose  shaU  those  things  be  which  thou 
hast  provided?"  acquires  still  higher  significance  if 
we  assume  that  the  murderers,  unknown  to  him  and 
already  approaching,  shall  be  at  the  same  time  the 
robbers  of  his  goods.     Nor  does  vs.  21  ofier  any 
difficulty  to  this  explanation  if  we  only  keep  the 
tertium  conijmrationis  in  mind. 

Vs.  21.  So  is  he  that.— He  dreams  as  illusively 
as  this  fool,  in  order  sooner  or  later  to  awake  in  a 
similarly  terrible  maimer.  Q-qaavpiCwv  eavrw,  in 
suum  commodum,  so  that  in  his  enjoyment  consists 
the  chief  end  which  he  in  the  augmentation  of  his 
treasures  has  in  mind.  To  this  restless  and  fruitless 
S)7)(Tavpi(eiv  is  opposed  the  still  and  abidmg  ■Khovnlv 
eis  0eoV  which  is  directed  towards  God  and  Divme 
things,  and  in  another  passage  is  called  "  laying  up 
treasures  in  heaven,"  Matt.  vi.  20. 


standmg  m  no  relation  to  the  kmgdom  of  God  Hia 
answer  could  only  be  one  of  refusal,  and  accordingly 
He  decidedly  repels  the  temptation  to  enter  upon  a 
sphere  which  lay  so  far  from  that  which  the  Father 
had  appointed  rfim.     Although  he  had  appeared  as 
Israels  King,  He  mmgles  as  httle  with  the  contro- 
versies  of  the  Jews  as  with  the  political  affairs  of  the 
Romans,  but  on  the  other  hand  remains  faithful  to 
His  subsequently  uttered  principle  (John  xviii.  36) 
And  as  He  gives  in  this  relation  also  an  example  to 
all  His  disciples,  who  are  to  be  no  aAAor pw.^iaKono. 
(1  Peter  iv.  15),  so  is  His  conduct  also  of  importance 
for  the  regulation  of  the  principle  of  the  relation  of 
the  Church  to  the  State.     Not  without  reason,  at 
least,  has  the  Augsburg  Confession,  in  its  28th  article 
adduced  this  declaration  of  the  Saviour  (vs.  14)  as 
a  proof  that  the  two  jurisdictions,  the  spiritual  and 
the  secular,   should  not  be  confounded  with  one 
another. 

2  Not  as  a  judge  concerning  inheritances,  but  as 
a  Redeemer  from  sms,  and  from  avarice  among  them 
not  less  than  from  hypocrisy,  wiU  the  Saviour  exhibit 
Himself  on  this  occasion.  Such  a  consideration  is 
wholly  m  the  spirit  of  the  third,  the  Pauhue  Gospel 
(comp.  1  Tim.  vi.  6-10),  and  deserves  the  more  to  be 
laid  to  heart,  masmuch  as  avarice  is  not  seldom  espe- 
cially the  sm  of  the  saints,  who  have  already  died  to  the 
lusts  of  the  flesh,  and  are  made  free  from  the  natural 
pride  of  the  heart.  As  to  the  rest,  the  parable  of 
the  Rich  Fool  is  also  fuU  of  allusions  to  Old  Testa- 
ment utterances.  See,  e.  g.,  Job  xxii.  25  ;  Ps.  xxxix 
7  ;  xhx.  12  seq.  ;  Jer.  xviL  11 ;  Ps.  Ixxii.  10,  11. 

3.  If  we  consider  that  the  parable  of  the  Rich 
Fool  was  uttered  in  the  presence  of  the  disciples  of 
Jesus,  and  also,  therefore,  of  Judas,  we  find  new 
occasion  to  admire  the  Saviour's  wisdom  in  teachin"- 
which  so  mdu-ectly  but  powerfully  attacks  the  dai^ 
Img  sin  of  the  future  traitor. 


HOMrLETICAL  AJfD  PRACTICAL. 


DOCTRINAL  AND  ETHICAi. 

_  1.  That  the  Saviour  does  not  meditate  even  an 
instant  the  composing  of  the  controversy  respecting 
the  inheritance  hi  any  way  whatever,  is  worthy  of 
note.  Hud  such  a  strife  arisen  among  His  own,  He 
would  then  without  doubt  have  composed  it,  so  that 
undoubtedly  the  later  precept  of  His  apostle  (1  Cor. 
VI.  1-G)  was  entirely  in  the  spirit  of  the  Master.  But 
here,  where  it  concerned  a  matter  entirely  foreign, 


Even  under  the  preaching  of  Jesus  there  are  un- 
receptive  and  hiattentive  hsteners.— Care  for  the 
earthly  inheritance  instead  of  the  longing  for  the 
heavenly.— The  Saviour  will  not  work  wfth  force  but 
renewingly  and  regeneratingly  upon  earthly  relations. 
— Avarice  the  root  of  all  evil.— Let  every  one  abide  in 
that  whereunto  he  is  called.— How  poor  a  rich  man 
and  how  rich  a  poor  man  may  be.— If  riches  fall  to 
any  one,  let  hun  not  set  his  heart  thereon. — Even 
earthly  blessing  may  become  a  snare.— Cares  of 
earthly  riches  opposed  to  the  holy  unanxiousness  of 
the  children  of  God.— The  rich  man's  self-enjoyment 
of  life  in  its  full  beggarhness.- Augmentmg  disquiet 
with  augmenting  wealth.— Delusive  hope  of  rest  in 
later  years.— God's  thoughts  other  than  the  thouo-hts 
of  men.— The  unlooked-for  death  of  the  child  of°the 
world.— The  mournful  fiite  of  the  man  who  gathers 
treasures  to  himself  and  is  not  rich  toward  God: 
1.  Painful  discontent ;  2.  increasing  anxiety ;  3.  delu- 
sive hope  ;  4.  irreparable  loss. — Riches  in  God  :  1. 
The  only  true ;  2.  the  inahenable ;  3.  the  universally 
accessible  riches. 

For  homiletical  treatment,  either  the  15th  verse 
or  the  21st  verse  ofiers  the  pomt  of  departure.  For 
a  harvest-sermon  also  this  parable  is  especially 
adapted. 

Starke  :— Quksnel  :— The  goods  of  tljis  world 
give  often  occasion  for  discord,  disquiet,  and  offence. 
— Caxstein  : — It  is  not  great  wealth  that  preserves 


CHAP,  Xn.  22-34. 


201 


the  temporal  life  of  man,  but  God's  power  and  bless- 

intr. God's  blessing  reaches  even  over  the  fields  of 

the'  ungodly,  Matt.  v.  45. — They  who  receive  the 
richest  blessnag  are  wont  often  to  forget  their  bene- 
factor.— Nova  Bibl.  Tub. : — Earthly  souls  have  ever 
earthly  thoughts  and  purposes. — Majus  : — Epicurean 
men  soon  have  their  everlasting  reward. — The  Lord 
knoweth  the  thoughts  of  men  that  they  are  vain. — 
Bibl.  Wirt. : — The  avaricious  are  unhappy  in  tliis 
world  and  that  to  come. — Majus: — Whoever  is  rich 
in  God,  hke  Abraham,  David,  and  Solomon,  whom 
earthly  riches  hurt  not,  he  uses  them  according  to 
the  Lord's  will.  [Grave  exception  may  be  taken 
to  the  lastruamed  of  these  three  examples. — C.  C. 
S.] 

Heubner  : — Even  the  strictest  bands  of  consan- 
guinity do  not  protect  selfish  hearts  against  discord. 
—How  great  is  the  self-love  of  the  vam-minded? — 
Cleaving  to  earthly  good  a  folly. — The  poor  Rich 


Fool  comes  before  God's  judgment  with  a  lost 
name,  with  a  lost  soul,  with  a  lost  world,  with 
a  lost  heaven  (Rieger). — The  true  wealth  of  man. — 
Comp.  two  homiUes  of  Basil,  0pp.  ii.  p.  43,  Edit. 
Garner. — Arndt  : — Fleshly  security:  1.  Its  form; 
2.  God's  judgment  upon  it. — Lisco  :— Concerning 
the  misleading  of  many  citizens  of  the  kingdom  by 
earthly  wealth. — Avarice  considered  as  the  destroyer 
of  all  the  harvest-blessing. — Krummacher  : — How 
faith  keeps  harvest-home  and  how  unbelief.  The 
two  classes  of  men  cU verge  essentially:  1.  In  their 
view  of  the  Divine  blessing  received ;  2.  in  the  use 
that  they  make  of  the  same ;  3.  m  the  relation  of 
dependence  in  which  they  place  themselves  to  the 
blessing. — Gerok: — The  rich  man — a  poor  man;  see 
how  one  can  miscalculate. — Couard  : — What  is  re- 
quisite if  our  earthly  care  is  not  to  be  a  sinful  one. — 
Kliefoth  : — What  shall  we  take  with  us  through  the 
gates  of  the  grave '? 


THE  FEEEDOSI  FROM  AJSTXIETY  OE  THE  DISCIPLES  OP  THE  SAVIOUR  (Vss.  22-34). 


EXEGETICAIi  AND  CEITICAI;. 

Vs.  22.  Therefore  I  say  unto  you. — If  we 
presuppose  that  this  admonition  to  tranquil  freedom 
from  care  was  delivered  on  the  same  occasion  {see 
however  above,  and  comp.  Matt.  vi.  22-34),  then  it 
is  not  difficult  to  give  the  connection  of  this  part  of 
the  Saviour's  discourse  with  the  former  one.  The 
source  of  the  avarice  which  He  has  just  been  com- 
bating is  nothmg  else  than  the  excessive  anxiety  and 
fear  that  we  might  in  some  way  suffer  lack,  and  this 
fear  certainly  becomes  no  one  less  than  the  disciple 
of  the  Saviour.  Earthly  care  now  is  directed  first  of 
all  to  nourishment  and  clothing.  Both  forms  the 
Saviour  opposes,  inasmuch  as  He  points  those  that 
are  anxious  to  what  they  see  m  the  reahn  of  nature, 
but  above  all  to  the  truth  that  He  who  has  already 
given  the  higher,  will  certainly  not  let  them  lack  tlie 
IfiSSGr. 

Vs.  23.  The  life  is  more  than  food.—"  You  turn 
it  exactly  round ;  food  is  meant  to  serve  life,  but  life 
forsooth  serves  food ;  clothes  are  to  serve  the  body, 
but  the  body  forsooth  must  serve  the  elothmg,  and 
so  blind  is  the  world  that  it  sees  not  this."  Luther. 
If  God  bestows  the  higher.  He  by  that  very  fact 
already  gives  a  pledge  that  He  will  not  withhold  the 
lesser.     Rom.  viii.  32. 

Vs.  24.  Consider  the  ravens. — Ps.  cxlvii.  9. 
Perhaps  also  an  indirect  reminiscence  of  the  miraculous 
history  of  Elijah,  1  Kings  xvii.  6.  By  KaTavo^i-iffare 
there  is  more  meant  than  a  superficial  view,  rather 
an  observing  and  studying,  of  the  ravens.  Matthew, 
using  more  general  terms,  has  only  Trereiya.  Per- 
haps'at  this  particular  moment  birds  or  lilies  had  in 
His  immediate  vicinity  drawn  the  attention  of  the 
Saviour  to  this,  and  given  Him  occasion  to  this  figu- 
rative mode  of  speech. 

Vs.  25.  To  his  length  of  life. — See  Lange  on 
Matthew,  vi.  27. 

Vs.  27.  Consider  the  lilies.— The  plural  desig- 
nates the  K^iva  not  necessarily  as  a  mass  but  also  as 
individuals. — USis  ovTe  vhQ^i,  k.t.\.,  an  indirect  ques- 
tion, whose  more  complete  form  is  found  in  Matthew. 
See  the  notes  on  the  text. 

In  all  his  glory. — When  he  showed  himself  in 
his  full  royal  magnificence.     See  2  Chron.  ix.  15. 

Vs.  29.  Neither  be  ye  of  doubtful  mind,  or, 
do  not  esalt  yourselves,  ^i?  jueTea)pi(,''e(T3e. — The 


usage  of  this  word  is  famiUar,  which  echoes  also  in 
our  "  Meteor."  See  the  rich  collection  of  examples 
in  KtJiNOEL,  ad  loc.  Merewpi^fffStai  can  signify 
nothing  else  than  :  To  lift  one's  self  so  far  on  high 
that  one  shmes  hke  an  aerial  phenomenon,  but  must 
also  share  the  fate  of  so  many  wandering  lights. 
Comp.  the  famihar :  "  Tolhmtur  in  altiitn,  ut  lapsu 
graviore  ruanV  Especially  does  the  high  flight  of 
fancy  appear  here  to  be  meant,  when  one  creates  im- 
agined necessities  for  hunself,  and  for  this  reason  is 
doubly  ill-content  with  reaUty,  and  for  this  very 
reason  allows  himself  so  much  the  more  to  be  se-, 
duced  into  unbelieving  anxiety.  The  more  modest 
the  wishes,  the  more  easily  is  the  heart  contented. 

Vs.  31.  Seek  ye  His  kingdom. — There  is  no 
sufficient  ground  for  trausferrmg  hither  from  Matt, 
vi.  33,  the  adverb  irpwrov.  Accordmg  to  Luke  it  is 
the  Saviour's  will  that  we  should  seek  absolutely 
after  God's  kingdom  ;  m  which  case  the  precept  is 
only  apparently  different  from  that  given  in  Matt.  vi. 
33.  The  TrpuTov  Cr}Ti7Te  which  is  there  enjoined  is 
also  a  seeking  that  excludes  every  further  anxiety. 
In  the  sense  in  which  they  are  to  seek  the  kingdom 
of  God,  the  Saviour's  disciples  have  nothing  more 
to  strive  after.  See  Lange  on  the  passage  in  Mat- 
thew. 

Vs.  32.  Pear  not,  little  flock.— In  the  first  place, 
here,  without  doubt,  allusion  is  made  to  the  fear  com- 
bated m  the  foregoing  verses,  but  then  also  further, 
fear  which  might  hinder  them  in  the  seeking  of  the 
kingdom  of  God.  This  seeking  should  in  no  case  be 
fruitless :  for  it  was  the  Father's  good  pleasure  to 
give  them  what  they  desired  above  everything. 

Little  flock. — Perhaps  the  intentional  contrast 
of  the  little  circle  of  disciples  with  the  myriads  of 
the  people,  vs.  1.  At  the  same  time  a  word  of  the 
Good  Shepherd.  Comp.  Matt.  xxvi.  31 ;  John  x.  11.— 
Your  Father's  good  pleasure.— Eph.  i.  4-6.  Not 
only  a  divinum  arbitrium,  cut  stat  pro  ratione  volun- 
tas, but  also  a  beneplacitum  amoris  divini. 

Vs.  33.  Sell  that  ye  have.— A  strengthenmg  of 
the  admonition  which  in  Matt.  vi.  19-21  appears  in 
another  form.  Undoubtedly  this  precept  may  be 
applied  in  a  very  sound  sense  as  addressed  to  every 
Christian:  comp.  Matt.  xix.  21.  Here,  however,  it 
is  a  definite  command  to  the  apostles,  who,  m  order 
to  Uve  entirely  for  tlie  kingdom  of  God,  were  to  be 
fettered  bv  no  earthly  care. 

And  give  alms. — This  commandment  also  must, 


202 


THE   GOSPEL  ACCORDING  TO  LUKE. 


like  several  precepts  of  the  Sermon  on  the  Mount, 
not  be  interpreted  koto  p-nrov,  but  in  the  spirit  of  wis- 
dom, which  is  quite  as  far  from  egoistic  limitations 
as  from  communistic  extravagances.  In  caring  in 
this  way  for  others  they  would  make  to  themselves 
(lauTO(s)  purses  that  wax  not  old.  To  take 
with  them  this  kind  of  ^aKavna  was  not  forbidden, 
as  it  was  to  take  the  other  sort,  Luke  xxii.  35  ;  and 
in  these  purses  they  laid  up  for  themselves  a  treas- 
ure that  faileth  not.  This  treasure  in  heaven,  of 
which  the  Synoptics  speak,  is  already  laid  up  in  this 
life,  as  also  C'"^  o.Iwvlo's,  according  to  John,  begins 
even  before  death.  Even  because  the  treasure  in 
heaven  is  of  spiritual  origin,  of  heavenly  kind,  it  is  also 
of  absolutely  imperishable  duration. 

Vs.  34.  For  -where  your  treasiure  is. — A  word 
of  the  deepest  knowledge  of  men,  and  capable  of 
the  most  manifold  explication.  The  human  heart 
little  by  little  appropriates  to  itself  the  style  and  na- 
ture of  the  treasure  to  which  its  whole  thought  is 
directed.  Whoever  constitutes  his  god  of  gold,  his 
heart  becomes  as  cold  and  hard  as  metal ;  whoever 
takes  flesh  for  his  arm  or  makes  it  his  idol,  becomes 
more  and  more  sensual,  and  takes  on  the  properties 
of  that  which  he  loves  above  everything ;  but  who- 
ever has  invisible  treasures  keeps  spontaneously  eye 
and  heart  directed  upon  the  invisible  world,  and  who- 
ever has  no  higher  good  than  God,  accords  to  Him 
in  his  love  also  the  first  place.  This  is  the  key  to 
the  unspeakably  rich  patristic  word :  "  Domine,  quia 
nos  fecisti  ad  te,  cor  nostricm  inquietum  hi  nobis, 
donee  requiescat  in  te." 


DOCTRINAIi  AXD  ETHICAL. 

1.  See  Exegetical  and  Critical. 

2.  In  order  to  feel  the  high  value  of  this  instruc- 
tion of  the  Saviour,  we  have  only  to  place  ourselves 
in  the  condition  of  the  apostles,  who  for  His  sake  left 
all.  Not  only  were  the  Eleven  by  the  force  of  this 
beyond  doubt  often  preserved  from  discouragement 
and  anxiety,  but  also  in  the  soul  of  a  Paul,  who  did 
not  as  yet  sit  here  at  the  feet  of  the  Saviour,  echoes 
the  tone  of  this  encouraging  word,  which  he  "nithout 
doubt  afterwards  heard.  See  Phil.  iv.  6,  V,  and 
comp.  1  Peter  V.  7. 

3.  The  holy  freedom  from  care  which  the  Saviour 
here  commends  to  His  disciples  has  nothing  in  com- 
mon with  the  light-minded  carelessness  of  those  who 
do  not  think  of  the  morrow  ;  for  there  is  also  Chris- 
tian care,  which  impels  to  prayer  and  also  at  the 
same  time  to  labor.  Only  that  anxiety  does  the  Sa- 
viour censure  which  acts  as  if  all  in  the  last  resort 
was  dependent  on  this  care  alone,  instead  of  thinking 
on  the  admirable  rule  :  "  Mit  Sorgen  und  mit  Grd- 
}nen,  Laxst  Gott  sich  gar  nichis  nehmcn,  es  will  erbe- 
fen  sei7i."  [Anxiety  procures  nothing  from  God,  but 
only  prayer].  Very  justly  does  Luther  distinguish : 
"  The  care  that  comes  from  love  is  bidden,  but  that 
which  is  separate  from  faith  is  forbidden." 

4.  This  part  also  of  the  Saviour's  discourse  af- 
fords the  complete  proof  how  He,  the  Friend  of  man, 
was  at  the  same  time  the  friend  of  glorious  nature. 
Ravens  and  hlies  does  He  make  for  His  disciples 
preachers  of  the  most  consolatory  truth.  But  if  we 
will  feel  the  whole  power  and  beauty  of  this  imagery, 
we  must  regard  Him  who  used  it  with  the  eye  of  a 
John,  and  recognize  in  Him  the  Eternal  Word  with- 
out which  nothing  was  made  that  is  made — that  has 
created  also  the  ravens  and  liUes  of  the  field.     The 


symbols  of  the  fatherly  care  of  God  to  which  He 
points  are  not  only  His  own  discovery,  but  what  is 
more,  are  also  His  own  creation. 

5.  The  encouraging  word  to  the  little  flock  con- 
tains the  rich  germs  of  the  Evangelical  and  especially 
of  the  Pauline  doctrine  of  Predestination.  At  the 
same  time  we  obtain  here  an  important  intimation  in 
reference  to  the  point  of  view  from  which  this  doc- 
trine must,  according  to  the  will  of  the  Saviour,  be 
considered  and  represented,  namely,  as  a  consolation 
to  troubled  believers  and  not  as  an  occasion  of  idle 
questions.  The  comfort  here  given  remains  more- 
over the  same,  although  the  number  of  the  disciples 
of  Christ  has  enlarged  itself  to  many  millions.  Still, 
as  ever,  contrasted  -with  the  majority  of  the  imbeliev- 
ing  world,  tins  number  is  a  very  small  one,  and  of 
the  friends  of  the  Saviour  it  may  still  as  ever  be  said, 
"Behold  I  send  you  as  sheep  in  the  midst  of  wolves  " 
(Matt.  X.  16).  But  these  httle  and  defenceless  ones 
have  for  themselves  so  much  the  surer  groimd  of 
reckoning  on  the  defence  and  help  of  the  Heavenly 
Father. 


HOirrLETICAL  AND  PEACTICAL, 

How  far  the  disciple  of  the  Saviour  has  to  care 
for  his  temporal  support  and  how  far  not. — The  dis- 
tinction between  the  care  of  the  blind  heathen,  the 
God-fearing  Israelite,  and  the  believing  Christian. — 
The  preaching  of  the  ravens  and  lilies. — Excessive 
anxiety  for  eartlily  things  is :  1.  In  part  needless  ;  2. 
in  part  fruitless ;  3.  in  part  injurious  to  higHer  in- 
terests.— If  thou  wilt  be  raised  above  the  care  for 
the  lesser  good  that  is  yet  wanting  to  thee,  look  up- 
on the  higher  that  has  already  been  bestowed  upon 
thee. — The  impotency  of  all  our  caring  to  alter  any- 
thing against  the  will  of  God  in  our  outward  fate. 
— God  clothes:  1.  Solomon  with  glory ;  2.  the  lilies 
far  more  gloriously  than  Solomon ;  3.  the  believer 
far  more  richly  than  Solomon  and  the  liUes  together. 
— Seek  not  for  high  things,  but  condescend  to  the 
humble,  Romans  xii.  16. — "In  quietness  and  confi- 
dence shall  be  your  strength,"  Isaiah  xxx.  15. — Youj 
Father  knows  that  ye  have  need  of  all  these  things . 

1.  There  is  One  who  knows  what  we  need ;  2.  this 
One  is  our  Father ;  3.  to  this  Father  Jesus  leads  us. — 
Fear  not,  little  flock,  a  word  of  comfort:  1.  For  the 
circle  of  apostles  over  against  the  unbelieving  world ; 

2.  for  the  evangelical  church  in  the  midst  of  her  nu- 
merous enemies ;  3.  for  every  believing  ecclesiola 
over  against  a  degenerate  hierarchical  church. — 
Those  that  buy,  that  they  be  as  though  they  possess- 
ed not,  1  Cor.  vii.  29-31. — Christian  communism  in 
opposition  to  its  caricature  in  our  century. — The 
art  of  so  giving  that  we  become  not  poorer  but 
richer. — The  security  of  the  treasure  that  is  laid  up 
in  heaven. —  Where  the  treasure  there  the  heart, 
either,  1.  On  earth,  or  2.  in  heaven. 

Starke  : — Between  anxious  care  and  over-negli- 
gence Christians  must  keep  the  middle  path. — Arxdt  : 
— Let  us  by  aU  means  study  diligently  the  book  of 
nature  together  with  the  Holy  Scripture. — Quesxel  : 
— The  experience  of  our  impotency  even  in  lesser 
matters  should  serve  to  tliis,  that  we  surrender  our- 
selves wholly  to  God  in  the  weightier. — Canstein  : 
— Beautiful  attire  and  boastful  glory  of  other  things 
are  wholly  vain  and  come  not  once  near  the  beauty 
of  a  field-flower. — Christ  forbids  not  the  labor  of  the 
body,  but  the  disquiet  and  mistrustfulness  of  the 
soul. — Children  of  princes  and  kings  need  not  to 


CHAP.  Xn.  85-48. 


203 


torment  themselves  with  anxious  care,  and  Christians 
even  much  less. — Canstein  : — As  God  means  to  give 
us  Heaven,  why  plague  we  ourselves  then  anxiously  on 
account  of  sustenance  on  earth? — True  believers 
have  been  at  all  times  few  compared  with  the  great 
"mass  of  the  ungodly,  Psalm  xii.  1. 

Cramer: — To  do  good  to  the  poor  is  every 
Christian's  duty,  Isaiah  Iviii.  7. — Whoever  will  be  be- 
nevolent, let  it  be  from  his  own  means,  not  from  other 
people's. — Nova  Bibl.  Tub. : — No  funds  are  better 
and    more    safely    invested  than    alms. — Examine 


thyself,    0   Soul,    where   is   thy  treasure  and    thy 
heart  ? 

Heubner  : — The  right  precedence  among  cares. — 
The  miserable  folly  of  earthly  cares. — The  chief  care 
of  the  Christian. — Care  not  how  long,  but  hoiv  thou 
livest. — Couard  : — Concerning  earthly  care,  how  it, 
1.  Is  unworthy  of  us;  2.  most  dangerous;  3.  be- 
yond measure  foolish ;  4.  utterly  profitless. — West- 
ermeter  : — The'  care  forbidden  by  God  :  1.  How  far 
forbidden  ;  2.  why. — Claus  Harms  : — A  Harvest- 
sermon  in  the  Sommerpostille,  6th  ed.  p.  349. 


6.  The  Vigilance  and  the  Conflict  of  the  GenuLae  Disciple  of  the  Lord  (Vss.  35-59). 
(Parallel  to  Matt.  xsiv.  43-51.) 


a.  Vss.  35-48. 

35,  36  Let  your  loins  be  girded  about,  and  youi-  lights  burning;  And  ye  yourselves  like 
unto  men  that  wait  for  their  lord,  when  he  will  return  from  the  wedding ;  that,  when 

37  he  Cometh  and  knocketh,  they  may  open  unto  him  immediately.  Blessed  are  those 
servants,  whom  the  lord  when  he  cometh  shall  find  watching :  verily  I  say  unto  you, 
that  he  shall  gird  himself^  and  make  them  to  sit  down  to  meat  [recline  at  table],  and 

38  will  come  forth  [approach]  and  serve  them  [wait  on  them].  And  if  he  shall  coaie  in 
the  second  watch,  or  come  in  the  third  watch,  and  find  them  so,  blessed  are  those  ser- 

39  vants  [they^].  And  this  know,  that  if  the  goodman  [master]  of  the  house  had  known 
wliat  hour  the  thief  would  come,  he  would  have  watched,  and  not  have  sufiered  his 

40  house  to  be  broken  through.     Be  ye  therefore  ready  also :  for  the  Son  of  man  cometh 

41  at  an  hour  when  ye  think  not.     Then  Peter  said  unto  him,^  Lord,  speakest  thou  this 

42  parable  unto  [for]  us,  or  even  to  [also  for]  all  ?  And  the  Lord  said,  Who  then  is  that 
faithful  and^  wise  steward,  whom  his  lord  shall  make  ruler  over  his  liousehold  [body  of 
servants,  ^epaTretas],  to  give  them  their  portion  of  meat  [allowance  of  food]  in  due  sea- 

43  son?     Blessed  is  that  servant,  whom  his  lord  when  he  cometh  shall  find  so  doing. 

44  Of  a  truth  I  say  unto  you,  that  he  will  make  him  ruler  over  all  that  he  hath   [he  will 

45  set  him  over  all  his  possessions].  But  and  [om.,  and]  if  that  servant  say  in  his  heart, 
My  lord  delayeth  his  coming :  and  shall  begin  to  beat  the  menservants  and  maidens, 

46  and  to  eat  and  drink,  and  to  be  drunken;  The  lord  of  that  servant  will  come  in  a  day 
when  he  looketh  not  for  hi7n,  and  at  an  hour  when  he  is  not  aware,  and  will  cut  him  in 

47  sunder,  and  will  appoint  him  his  portion  with  the  unbelievers'*  [the  unfaithful].  And 
that  servant,  which  knew  his  lord's  will,  and  prepared  not  himself,  neither  did  according 

48  to  his  will,  shall  be  beaten  with  many  strijKs.  But  he  that  knew  not,  and  did  commit 
tilings  worthy  of  stripes,  shall  be  beaten  with  few  striijes.  For  [And]  imto  whomsoever 
much  is  given,  of  him  shall  be  much  required;  and  to  whom  men  [they]  have  com- 
mitted much,  of  him  they  will  ask  the  more. 

1  Vs.  38.— Since  the  words  ol  SoOAoi  are  wanting  in  B.,  D.,  [Cod.  Sin.,]  L.,  Cant.  Corb.,  and  others,  it  is  easy  to  sup- 
pose that  they  have  been  inserted  here  from  vs.  37.  We  have  therefore  omitted  them,  with  Tischcndorf  and  Lachmann. 
[Meyer,  Alford.    Cod.  Sin.  omits  iKelvoi  also. — C.  C.  S.] 

2  Vs.  41. — Perhaps  an  interpolation,  perhaps  also  genuine,  but  omitted  by  B.,  D.,  [ins.,  Cod.  Sin.,]  L.,  [R.,]  X.,  as  it 
might  appear  superfluous. 

2  Vs.  42. — Kai  before  (f)pof  i^os  is  of  later  origin. 

[4  Vs.  46.— AixoTo/n^cret,  which  has  literally  the  signification  given  it  in  oxa  text,  is  regarded  by  most  critics  as  used 
hero  in  a  tropical  sense,  equivalent  to  "he  shall  cruelly  scourge  him."  Van  Oosterzee  takes  it  so.  But  the  assuming  of 
this  meaning  is  supported  bj-  no  examples,  and  is  merely  infeiTod  from  the  supposition  that  the  servant  is  represented  as 
alive  after  the  punishment, "in  icac  to  ne'pos,  k.t.X.  But  this,  as  Meyer  remarks,  is  simply  epexegctical  of  the  preceding, 
indicating  what  the  punishment  is  meant  to  express.— C.  C.  S.] 

could  be  free  from  anxiety  as  to  whether  it  was  the 
Father's  good  pleasure  to  give  them  His  kuigdom  (vs. 
32),  but  they  could  only  inherit  if  they  expected, 
watching  and  working,  the  coming  of  the  Lord.  It 
is  true  that  the  now-following  admonition  alludes  to 
the  parable  of  the  Ten  Virgins  (De  Wette),  but  it 


EXEGETICAL  AND  CRITICAL. 

Vs.  35.  Let  your  loins  be  girt  about. — Very 
fittingly  does  the  admonition  to  watchfulness  join  in 
with  the  admonition  given  ia  the  previous  verses  to 


confidence  and  freedom  from  care.    It  is  true  they  I  contams,  nevertheless,  a  number  of  peculiar  traits, 


204 


THE   GOSPEL  ACCORDING  TO  LITKE. 


which  cause  the  method,  as  well  as  the  blessing,  of 
Christian  watchfulness,  to  appear  in  an  entirely  new 
light.  As  well  the  form  as  the  substance  of  the  now- 
foUowiug  parable  in  Luke  is  far  more  complete  than 
the  manner  in  which  Matthew,  ch.  xxiv.  42-51,  has 
rendered  it. 

Your  lights  burning. — Two  qualities  of  the 
servant  who  is  to  receive  his  returning  Lord  in  fitting 
wise.  The  long  garments  of  the  Orientals  had  to  be 
girt  up  if  they  were  not  to  hinder  them  in  walking 
and  waiting.  See  Wetstein,  ad  loc.  Comp.  1  Pet. 
i.  13,  perhaps  a  reminiscence  of  this  saying.  Even 
so  must  the  hght  be  kindled  when  the  Lord  was  about 
to  I'etum  in  the  middle  of  the  night.  By  the  first 
image  it  is  the  activity,  by  the  second  the  watchful- 
ness, of  the  faithful  servant  which  is  especially 
indicated. 

Vs.  36.  When  He  shall  return  from  the 
wedding. — A  trait  of  the  parable  somewhat  de- 
viating from  the  common  form  of  the  conception,  ac- 
cording to  which  the  heavenly  yafxoi  begin  only  after 
the  Parusia  of  the  Son  of  Man.  See,  e.  ff.,  Matt. 
XXV.  1-13.  Here  the  Messiah  is  represented  as  He, 
surrounded  of  course  by  guests  and  friends,  celebrates 
His  wedding  in  heaven,  and  now,  after  the  wedding 
banquet  is  ended,  returns  to  His  dwelling,  and  crowns 
His  faithful  servants  with  honor  and  joy.  That  these 
after  His  return  continue  to  celebrate  the  wedding 
with  Him,  is  here  not  said.  It  is  now,  perhaps,  con- 
sidered as  ended.  (Otherwise  Bengel,  Stier.)  The 
servants,  however,  who  have  faithfully  awaited  their 
Lord  when  celebrating  the  wedding,  are  now  refresh- 
ed by  Him  with  another  feast,  prepared  in  their  honor, 
at  which  He  appears,  not  as  Bridegroom,  but  as  ser- 
vant. It  is,  of  course,  understood  that  it  would  be 
exceedingly  forced  to  press  dogmatically  every  trait 
of  the  parabolic  representation,  and  that  we  must 
only  have  respect  to  the  tcrtium  comparationis. 

Open  immediately. — Because  they  have  noth- 
ing to  hide,  and  have  not  fallen  asleep.  "  Vult  suos 
esse  expedifos."     Bengel. 

Vs.  37.  Blessed  are  those  servants. — By  dif- 
ferent images  the  blessedness  of  the  faithful  is  now 
portrayed.  First  stage :  The  Lord  will  cause  the 
momentary  separation,  which  had  hitherto  been  be- 
tween them,  to  close,  and  will  kindly  approach  nearer 
(■rrapeA^wv).  Second  stage :  He  girds  His  garment  on, 
in  order  now,  on  His  side  also,  to  serve  tJiem.  How 
literally  the  Saviour  has  fulfilled  this  feature  of  His 
picture  appears  from  John  xiii.  4.  Third  stage:  He 
causes  them  to  take  their  place  at  table,  and  sets 
before  them  His  most  exquisite  viands.  It  is  need- 
less here  to  understand  the  viands  which  had  been 
brought  from  the  wedding-feast,  or  had  been  sent  to 
His  dwelling.  (Kuinoel.)  To  this  is  added  again, 
as  a  fourth  feature,  vs.  44,  that  the  servants,  to  whom 
hitherto  only  a  part  of  the  estate  had  been  com- 
mitted, are  now  entrusted  with  the  administration  of 
all  the  possessions  of  their  Lord.  It  is,  however, 
not  necessary  to  have  in  mind  the  Saturnalia  of  the 
Romans  (Grotius),  among  whom  it  is  well  known 
that  good  and  bad  servants  alike  were  served  by 
their  masters.  We  might  rather  call  to  mind  the 
usage  of  the  ancient  Hebrews,  of  giving  their  ser- 
vants a  share  in  sacred  feasts  (Deut.  xii.  1 8  ;  xvi.  11). 
Vs.  38.  In  the  second  watch  ...  in  the  third 
watch. — The  Romans  divided  the  night  into  four 
nightrwatches,  diei  iticUnatio,  galllc'mium,  canticini- 
um,  dlluculum,  a  division  which  the  Jews  had  accepted 
from  them.  See  particulars  among  others  in  Fkied- 
LiEB,  Archaologie  der  Leidensgeschichte,  on  Luke  xxii. 


60-62.  The  opmion  is  entirely  without  ground  (Lis- 
CO,  Olshausen),  that  the  Saviour  here  followed  another 
division  into  only  three  night-watches.  He  says  l 
nothing  of  the  fourth,  simply  for  the  reason  that  the  I 
disciples,  from  that,  should  note  that  His  return  was, 
by  no  means,  to  be  expected  as  late  as  possible,  even 
as  He  does  not  name  the  first ;  because  it  would 
weaken  the  whole  representation  of  the  watchful 
servants.  The  Parusia  does  not  come  so  quickly  as 
impatience,  nor  yet  so  late  as  carelessness  supposes, 
but  in  the  very  middle  of  the  night,  when  the  tempt- 
ation to  fall  asleep  is  greatest,  and  therefore  must  be 
most  vigorously  combated.  It  may  even  tarry  longer 
than  the  servants  thought ;  but,  grant  that  it  should 
take  place  not  till  the  third,  or  should  come  even  La 
the  second,  watch  of  the  night,  whoever  perseveres 
faithfuUy  at  his  post  shall  in  no  wise  lose  his  reward. 
Vs.  39.  If  the  master  of  the  house. — A  mod- 
ification of  the  figurative  language,  in  which  those 
who  had  hitherto  been  represented  as  servants,  now, 
during  the  presupposed  absence  of  their  Lord,  are 
compared  with  the  master  of  the  house,  who  has 
to  take  care  that  his  goods  be  not  stolen. 

The  thief. — Not  the  &px<^v  rov  KO(r^oi;  (Olshausen) 
but  the  Son  of  Man,  vs.  40,  who  will  come  quite  as 
unexpectedly  to  His  disciples.  It  is  noticeable  how 
this  comparison  of  the  Parusia  with  the  coming  of 
the  thief  has  passed  over,  in  all  manner  of  forms,  into 
the  apostoUc  writings,  and  is  afterwards  heard  from 
the  mouth  of  the  glorified  Saviour.  1  Thess.  v.  2,  6-8 ; 
2  Pet.  iii.  10;  Rev.  iii.  3;  xvi.  15.  Of  course  the 
similitude  of  the  thief  is  taken  entirely  from  the  point 
of  view  of  those  who  are  sunken  in  earthly  enjoy- 
ment and  inactive  rest,  and  to  whom  therefore  the 
Parusia  of  the  Son  of  Man  is  no  joyful  but  a  terrible 
event. 

Vs.  40.  Be  ye  therefore  ready  also. — See 
Lange  on  Matt.  xxiv.  43,  44. 

Vs.  41.  Then  Peter. — The  doubt  as  to  the  orig- 
inality of  this  question  is  without  any  groimd.  And 
just  as  little  can  it  be  regarded  as  an  interpolation 
of  Luke  (against  De  Wette).  It  is,  on  the  contrary, 
precisely  accordant  with  the  character  of  the  apostle, 
and  it  is,  from  a  psychological  point  of  view,  worthy 
of  remark  that  this  question  is  proposed  by  that  very 
apostle  who  afterwards.  Matt.  xxvi.  41,  most  of  all 
needed  the  admonition,  and  in  so  sad  a  manner  for- 
got it.  In  view  of  the  well-known  earthly-mindedness 
of  the  disciples,  it  is  much  to  be  feared  that  this 
question  was  elicited  even  more  by  the  first  than  the 
second  part  of  the  parable ;  by  the  holding  up  of  the 
reward  even  moi'e  than  by  the  exhortation  to  watch- 
fulness, and  that  Peter  wishes  to  know  whether  this 
high  distinction  (vs.  37)  was  only  intended  for  him 
and  his  fellow-disciples,  or  also,  besides  these  (^  Kai), 
for  others. 

Vs.  42.  And  the  Lord  said. — The  Saviour  is 
as  far  from  affirming  that  the  parable  respects  all 
(Friedlieb),  as  that  it  has  a  special  reference  to  the 
apostles  (Ewald) ;  but  He  continues  in  a  general 
sense  His  figurative  discourse,  and  that  in  such  a 
way,  that  Peter,  by  some  reflection,  can  give  himself 
the  answer.  This  answer  amounts  to  this,  that  ac- 
cording as  a  more  extended  circle  of  operation  is 
entrusted  to  a  servant  of  the  Lord,  his  obligation  to 
watchfulness  increases,  and  if  he  forgets  his  vocation, 
he  has  so  much  the  sharper  chastisement  to  fear. 
An  exceedingly  weighty  teaching  for  all  the  apostles, 
but,  most,  for  the  very  Peter  who  had  elicited  it. 
Comp.  Matt.  xvi.  18. 

Who  then  is  that  faithful  and  wise  stew- 


CHAP.  XII.  35-48. 


205 


ard. — The  olKovSnoi,  comp.  1  Cor.  iv.  2,  was  a  mid- 
dle person,  between  the  lord  and  the  slave,  and,  as 
Eleazer  with  Abraham  and  Joseph  with  Potiphar,  was 
burdened  with  the  care  of  the  whole  domestic  estab- 
lishment. It  was  in  the  fullest  sense  of  the  word  a 
post  of  confidence,  in  which,  therefore,  faithfulness  in 
every  respect  was  required.  As  the  oIkov6ij.oi  to  the 
rest  of  the  servants,  so  should  also  the  apostles  stand 
with  reference  to  other  believers,  and  be  called  to 
[distribute  them  food.  The  reward  of  faithfulness 
Consisted  in  this,  that  the  circle  of  operation  received 
important  enlargement. 

Vs.  45.  But  if  that  servant,  iKuvos.  With 
emphasis  the  Saviour  thereby  alludes  very  definitely 
to  the  olKovofjLo<!  just  portrayed.  He  represents  him 
as  misled  by  negligence  to  two  great  sins,  to  hard- 
ness and  caprice  towards  others,  to  slothfulness  and 
wantonness  as  respects  himself.  Still  more  strikingly 
is  this  last  thought  expressed  in  Matthew,  vs.  49,  by 
eating  and  drinking  with  the  drunken.  Precisely  this 
is  the  peculiarity  of  the  caprice  of  the  unfaithful  oIko- 
i-Juos,  that  he  oppresses  his  faithful  but  defenceless 
fellow-servants,  and  withholds  from  them  that  which  is 
their  right,  but,  on  the  other  hand,  peoples  the  dwell- 
ing committed  to  his  administration  with  a  vile  rab- 
ble, and  makes  it  a  scene  of  dissoluteness.  While 
we  here  behold  the  image  of  the  unfaithful  apostle, 
shepherd,  and  teacher,  we  may,  at  the  same  time,  com- 
pare the  admirable  portraiture  of  the  shepherds  in 
Ezekiel,  ch.  xxxiv.,  who,  instead  of  the  sheep,  feed 
themselves.  The  whole  history  of  the  church  shows 
us  the  image  of  such  unworthy  ones. 

[Blind  mouths,  that  scarce  themselves  know  to  hold 

A  sheep-hook,  or  aught  else  the  least  have  learned 

That  to  the  faithful  herdman's  art  belongs. 

Vhat  lists  it  them  X  what  reck  they  1  they  are  fed : 

And  ■^^■hen  they  list,  their  lean  and  flashy  songs 

Gi-ate  on  their  scrannel  pipes  of  ■wi-etched  straw. 

The  hungry  sheep  look  vip  and  are  not  fed. 

But,  swollen  with  mist  and  the  rank  wind  they  draw, 

Bot  inwardly,  and  foul  contagion  spread. 

Milton,  Lycidas.] 

It  is  remarkable  how  the  spirit  of  this  whole 
warning  pervades  the  epistles  of  Peter.  See,  e.  ff., 
1  Pet.  V.  3  ;  2  Pet.  iii.  3. 

Vs.  46.  ALxoTo/j-rtaeL  aurSv. — For  different  views 
respecting  this,  see  Lange  on  Matt.  xxiv.  50.  Un- 
doubtedly there  is  much  to  be  said  for  the  view  that 
we  are  not  to  understand  the  word  in  a  milder  sense, 
but  that  we  must  translate  it  literally :  "  He  will  split 
him  into  two  pieces."  On  the  other  hand,  it  must  not 
be  overlooked  that  it  is  after  this  punishment  of  the 
condemned  that  his  part  is  appointed  with  the  hypo- 
crites, and  he  represented  consequently  as  yet  living. 
The  word  occurs  only  here  and  in  Matt.  xxiv.  51  ; 
comp.  2  Sam.  v.  20;  vi.  V,  8 ;  1  Chron.  xiv.  10,  11. 
This  unage  is  so  much  the  more  fittingly  chosen  if 
we  consider  that  this  punishment  is  threatened  against 
a  villain  who  first  appeared  to  be  faithful  but  after- 
wards manifested  himself  as  unfaithful,  and  therefore 
was  most  miserably  divided  in  heart.  Qui  cor  Di- 
TistJM  habet,  DiviDKTUR.     Bcngel. 

With  the  unfaithful. — According  to  Matthew, 
among  the  hypocrites.  Here  the  thought  comes  espe- 
cially into  prominence,  that  the  Lord  will  judge  His 
servants  according  to  the  condition  in  which  He  finds 
them,  and  that  no  earlier  manifested  faithfulness  can 
deliver  them  if  they  afterwards,  in  view  of  the  delay 
of  the  Parusia,  shall  iall  into  negligence  and  unfaith- 
fulness. In  another  form  we  find  the  same  thought 
expressed,  Ezekiel  xviii.  24. 


Vs.  4'7.  That  servant. — The  Saviour  justified  the 
judgment  just  passed  against  the  possible  suspicion 
of  too  great  severity,  by  placing  a  general  principle  in 
the  foreground,  namely,  that  the  more  light  there 
beams  upon  us  the  greater  will  be  the  punishableness 
of  sin,  and  precisely  in  the  difierence  of  punishment 
is  the  impartiality  and  righteousness  of  the  judge 
made  known.  All  evil  servants  are  punished,  even 
those  of  whom  it  may  be  said  in  a  certain  sense  that 
they  have  not  known  the  will  of  their  Lord,  since  in 
no  case  is  the  ignorance  absolute,  and  entirely  without 
their  own  fault.  Some  knowledge,  how  imperfect  so- 
ever it  might  be,  could  be  presupposed  in  them  all, 
because  on  men  there  is  bestowed  not  only  the  fight 
of  a  special  revelation,  but  also  tlie  light  of  con- 
science. Comp.  the  words  of  Calvin :  Tenendum  me- 
moria  est,  qui  regendce  JEJcclesice  prcefecti  sunt,  eos 
non  ignora7itia  peccare,  sed  perverse  et  impie  fraudare 
Dominum  simm.  Hinc  tamen  generalis  doctrina  col- 
ligi  debet,  frustra  ad  ignorantice  patrocinium  confugere 
homines,  ut  se  a  reatu  liberent. — Comp.  James  iv.  17. 
— Many  stripes. — Although  the  fixed  number  of 
stripes,  according  to  the  Mosaic  jurisprudence, 
amounted  to  forty,  Deut.  xxv.  2,  3,  it  is  of  course 
understood  that  such  determining  of  the  number  in 
this  case  would  be  in  conflict  with  the  spirit  of  the 
parable.  But  the  same  principle  which  is  expressed, 
Deut.  xxv.  2,  namely,  that  a  righteous  relation  must 
exist  between  the  greatness  of  the  offence  and  the 
punislmaent,  is  also  emphasized  here  by  the  Saviour. 

Vs.  48.  To  whom  much  is  given. — In  tem- 
poral things  as  well  as  also  in  spiritual.  The  greatest 
prerogatives  bring  also  the  greatest  responsibility 
with  them.  'ESo'^tj  ttoAv,  not  to  be  restricted  precisely 
to  the  magna  et  accurata  religionis  scientia,  but  in 
general  to  be  understood  of  the  commission  which  is 
given  to  the  high-placed  oIkovo/xo^,  and  so  far  also  of 
the  confidence  reposed  in  him. — Uo\v  (riT7]Siri(TeTat, 
in  official  activity  (Meyer),  of  which  strict  account 
shall  be  required.  Although  Trape'&evTo  and  ahricrova-ii' 
are  expressed  impersonally,  it  is  nevertlieless  in  this 
connection  scarcely  possible  to  exclude  the  thought 
of  the  Lord  of  the  servant,  who  has  bestowed  confi- 
dence on  him,  and  will  immediately  judge  his  work. 
— The  more,  TrepiaaoTipov. — According  to  Meyer: 
"  More  than  was  deposited  with  him,  he  is  therewith 
to  win  a  surplus."  But  where,  in  the  foregoing  par- 
able, is  the  thought  expressed  that  the  faithful  ser- 
vant is  to  get  interest  with  the  property  of  his  Lord  ? 
The  connection  appears  in  this  passage  much  more 
to  favor  the  interpretation  of:  plus  quam  ab  aliis, 
which  can  appear  weak  and  without  meaning  only 
in  case  it  is  forgotten  that  this  whole  expression  bears 
a  proverbial  character ;  the  parallelism  moreover  of 
the  two  sentences  on  this  interpretation  is  better  pre- 
served. 

DOCTRINAL  XND  ETHICAL. 

1 .  It  must  not  surprise  us  that  the  Saviour  repre- 
sents His  disciples  so  decidedly  from  the  point  of  view 
of  dependent  servants,  for  only  in  the  latter  period 
of  His  intercourse  with  them  does  He  address  them 
as  Friends  and  Children,  and  the  high  honor  which 
He  here  promises  the  faithful  servant  shows  plainly" 
how  high  a  rank  His  servants  possessed  in  His  eyes, 
and  what  love  He  had  for  His  disciples.  With  the 
exception  of  perhaps  the  promise,  Rev.  iii.  21,  we 
know  no  utterance  of  the  Saviour  which  holds  up  be- 
fore the  life  of  the  faithful  so  rich  and  ravishhig  a 
reward  as  this,  vs.  37. 


206 


THE   GOSPEL  ACCORDING  TO  LUKE. 


2.  It  ia  manifest  that  the  parable  of  the  Faithful 
and  Unfaithful  olKov6iJ.oi  is  for  no  one  of  so  high  im- 
portance as  for  the  preachers  of  the  gospel,  who,  be- 
cause they  stand  upon  a  higher  position  than  others, 
are  also  exposed  to  greater  dangers.  After  such  de- 
clarations of  the  Saviour  we  comprehend  the  better 
the  holy  fear  of  the  apostle,  1  Cor.  ix.  276. 

3.  We  weaken  the  force  of  the  parable  if  by  the 
Unfaithful  Servant  we  understand  any  particular  per- 
son (Vitringa,  e.  ff.,  understood  the  Pope).  In  the 
form  of  a  concrete  personahty,  on  the  other  hand, 
there  is  a  type  delineated  which  is  easily  found  again 
in  all  ecclesiastical  despots  and  liierarchs,  and  verily 
not  at  Rome  alone.  In  order  to  make  manifest  the 
inward  unfaithfulness  of  all  those  who  outwardly 
range  themselves  among  His  servants,  and  perhaps 
began  with  a  guise  of  faithfulness  and  obedience, 
the  Saviour  needs  to  do  nothing  more  than  to  make 
some  delay.  Then  the  old  Adam,  who  for  a  while 
was  covered  and  bedecked,  comes  spontaneously  into 
manifestation  again,  and  that  not  seldom  in  the  most 
hideous  forms.  Even  after  the  Middle  Ages,  bound- 
less haughtiness  and  arrogance  towards  "  the  people 
that  know  not  the  law,"  have  often  gone  hand  in 
hand  with  equal  wantonness  and  sensuality.  But  the 
Saviour  treasures  up  in  His  memory  as  much  what 
is  committed  by  an  unholy  clericalism  in  His  name 
as  what  is  practised  by  the  spirit  of  anti-christianity 
against  His  defenceless  servants. 

4.  The  whole  delineation  of  the  terrific  punish- 
ment just  prepared  for  the  unfaithful  servant  bears 
the  character  of  the  justitia  refribuiiva.  Those 
who  believe  that  from  the  evangelical  position  one 
cannot  properly  speak  of  any  punishment  in  the  ju- 
ridical sense,  but  only  affectionate  chastisements  for 
the  moral  amendment  of  the  misled,  can  hardly  mea- 
sure aright  the  fearful  earnestness  of  declarations 
such  as  those  of  vss.  45-48.  It  is  noteworthy  also 
that  the  Saviour  makes  indeed  a  distinction  in  the 
grades,  but  not  in  the  duration,  of  the  decisive  retri- 
bution of  the  future.  That  those  also  are  threatened 
with  this  retributive  judgment  to  whom  the  Lord's 
will  is  less  known  than  to  others,  admits  of  entire 
justification.  For  if  even  the  heathen,  according  to 
Rom.  ii.  15,  have  an  epyov  tov  vS/xov  ypaTTThv  iv  rais 
Kaphiais  ainuiv,  SO  that  they  are  not  to  be  excused, 
how  much  less  can  the  servant  of  Christ  reckon  upon 
entire  exemption  from  punishment  if  he  in  some 
particular  case  did  not  know  the  wiU  of  the  Lord. 


HOMILETICAIi  AND  PRACTICAL. 

The  life  of  the  disciples  of  the  Saviour  must  be 
a  life  of  watchfulness. — The  nature  of  Christian  watch- 
fulness :  1.  Alertness,  2.  activity,  3.  circumspection. 
— The  motive  of  Christian  watchfulness :  1.  Certainty, 
2.  suddenness,  3.  decisiveness  of  the  coming  of  the 
Lord. — What  does  the  Lord  demand  of  His  faithful 
servants?  1.  An  eye  that  is  open  for  His  light,  2.  a 
hand  that  carries  on  His  work,  3.  a  foot  that  is  every 
instant  ready  to  go  to  meet  Him  and  to  open  to  Him. 
— What  does  the  Lord  promise  to  His  faithful  ser- 
vants? 1.  Honorable  distinction,  2.  perfect  content- 
ment, 3.  beseeming  elevation. — The  connection  be- 
tween this  representation  and  Luke  xvii.  V-IO. — Not 
on  the  long  duration,  but  on  the  faithfulness  of  their 
working,  depends  the  gracious  reward  of  the  servants 
of  the  kingdom  of  God. — According  to  the  state  in 
which  the  Lord  finds  us  will  He  judge  us. — The  thief 
in  the  night :   1.  How  unexpectedly  he  comes,  2.  how 


carefully  his  coming  must  be  awaited. — Increasing 
negligence  a  sign  that  the  commg  of  the  Son  of  Man 
is  no  longer  distant,  but  near  by,  even  at  the  door. — 
The  minister  of  the  gospel  an  oIkov6^os.  By  this 
image  there  is  expressed :  1 .  His  high  rank,  2.  his 
holy  vocation,  3.  his  heavy  responsibiUty :  "Moreover 
it  is  required  in  stewards  that  a  man  be  found  faith- 
ful," 1  Cor.  iv,  2. — The  oIkovoixos  in  the  kingdom  of 
God  no  ruler  over  the  men-servants  and  maidens,  but 
just  as  little  their  slave. — Great  temptation  to  neg- 
ligence is  connected  with  the  tarrying  of  the  comingj 
of  the  Lord. — Injustice  towards  the  least  of  His  people 
which  is  committed  by  one  of  His  messengers,  is  to 
the  King  of  the  kingdom  of  God  utterly  intolerable. 
— Excessive  severity  towards  others  and  excessive 
laxness  towards  one's  self  are  not  seldom  united  in 
hireUngs  without  the  shepherd's  heart. — The  Jus 
Talionis  in  the  theocratic  sphere. — Different  grades ; 
1.  Of  the  pardonableness,  2.  of  the  retribution  of 
sin. — Even  ignorance  in  relation  to  the  wiU  of  the 
Lord  may  be  a  self-caused  ignorance. — For  the  un- 
faithful oIkovoixos  it  would  be  better  on  that  day  to 
have  been  the  least  of  the  servants. — He  that  is 
privileged  above  others  may  only  rejoice  with  trem- 
bling, comp.  Heb.  ii.  3. — The  higher  one  stands  the 
deeper  can  he  fall. 

Starke  : — When  God  knocks  we  are  at  once  to 
open  to  Him  the  door  of  our  hearts  and  receive  Him 
as  willingly  as  joyfully.  Revelation  iii.  20. — Brentius  : 
— Masters  must  requite  their  sei-vants'  love  and  faith- 
fulness with  love  and  faithfulness. — To  be  always 
found  in  the  doing  of  good  works  is  the  best  prep- 
aration for  eternity,  Rom.  xiv.  8. — ^With  a  blessed 
death  the  blessedness  of  believers  begins.  Rev.  xiv. 
13. — Majus  : — There  is  an  instant  on  which  eternity 
hangs ;  in  an  instant  all  may  be  squandered  and 
lost;  therefore  must  we  ever  watch. — All  should 
watch,  especially  ministers,  whose  business  it  is 
to  quicken  others  to  watchfulness. — Cramer: — A 
true  steward  of  God  must  be  at  once  faithful  and 
prudent. — It  is  the  lousiness  of  all  the  family  to  direct 
themselves  according  to  the  beck  and  will  of  such 
stewards. — The  unthankful  world  esteems  in  general 
the  faithfulness  and  the  diligence  of  the  stewards  of 
God  not  sufficiently,  but  God  will  reward  such  the 
more  richly. — Qcesnel  : — Two  vices  are  common 
among  ungodly  preachers :  to  rule  over  their  hearers 
with  violence,  and  to  live  in  idleness  and  voluptuous- 
ness.— Hedinger  : — Unfaithfulness  smites  its  own 
Lord. — Cramer  : — When  the  people  are  the  securest 
their  destruction  is  the  nearest. — Terrible  sins  are 
followed  by  terrible  punishments. — Knowing  and 
doing  must  never  be  separated  in  true  religion. — 
Nov.  Blbl.  Tub. : — Let  no  one  count  him  happy  who 
has  many  gifts  and  acts  not  accordingly. — God's  grace 
and  righteousness  detract  not  from  each  other,  but 
each  establishes  His  holiness. 

Lisco : — The  diiferent  servants. — Of  the  readiness 
of  the  true  citizens  of  the  kingdom  for  the  coming 
of  Christ:  1.  Watchfulness,  2.  faithfulness. — Arndt: 
— Watchfulness  in  its  true  character:  1.  Its  inner 
essence,  2.  its  blessed  consequences,  3.  its  indispensa- 
ble universality. — The  glory  of  the  devout  and  the 
ignominy  of  the  unfaithful  servant. 

Heubner: — God's  judgment  takes  account  of  all 
that  can  lessen  or  augment  guilt. — All  is  given  by 
God  on  credit ;  we  are  only  stewards. — Krummacher  : 
— The  watching  servant  in  our  time,  a  missionary 
sermon.  {Sabbath-Glocke,  v.  p.  17  scq.) — Souchon: 
— Folly  in  the  care  for  our  eternal  salvation :  1. 
AVherem  this  folly  consists  ;  2.  what  can  move  us  to 


CHAP.  Xn.  49-59. 


207 


remove  from  us  and  to  keep  far  from  us  this  folly.—   excellent  day's  work  of  the  laborer  of  God.— Thoma- 
Kliefoth  :— The  coming  of  the  Lord,— Gerok  :— The  |  sics :— Readmess  for  the  day  of  the  Lord. 


52 


53 


55 


h.  Vss.  49-59. 

49  I  am  come  to  send  fire  on  the  earth ;  and  what  will  I,  if  it  be  already  kindled  [how 

50  much  do  I  wish  that  it  were  already  kindled  !  ^]  ?     But  I  have  a  baptism  to  be  baptized 

51  with;  and  how  am  I  straitened ^  till  it  be  accomphshed  !  Suppose  ye  that  I  am  come 
to  give  peace  on  earth?  I  tell  you,  Nay;  but  rather  [only]  division:  For  from 
henceforth  there  shall  be  five  in  one  house  divided,  three  against  two,  and  two  against 
three.  [They  shall  be  divided,  father  against  son^]  The  father  shall  be  divided  against 
the  son,  and  the  [om.,  the]  son  against  the  [om.,  the]  father;  the  [om.,  the]  mother 
against  the  [om.,  the]  daughter,  and  the  [om.,  the]  daughter  against  the  mother; 
the  [om.,  the]  mother-in-law  against  her  daughter-in-law,  and  the  [om.,  the]  daughter- 
in  law  against  her  mother-in-law.  And  he  said  also  to  the  people,  When  ye  see  a 
[the*]  cloud  rise  out  of  the  west,  straightway  ye  say,  There  cometh  a  shower;  and  so 
it  is.     And  when  ye  see  the  south  wind  blow  [blowing],  ye  say.  There  will  be  heat ; 

56  and  it  cometh  to  pass.      Ye  hypocrites,  ye  can  discern  the  face  of  the  sky  and  of  the 

57  earth;  but  how  is  it  that  ye  do  not  discern  this  time?     Yea,  and  why  even  of  your- 

58  selves  judge  ye  not  what  is  right?  When  [For  as]  thou  goest  [proceedest]  with  thine 
adversary  to  the  magistrate,  as  thou  art  in  the  way,  give  diligence  that  thou  mayest  be 
delivered  from  him ;  lest  he  hale  [drag]  thee  to  the  judge,  and  the  judge  deliver  thee 

59  to  the  officer,  and  the  officer  cast  thee  into  prison.  I  tell  thee,  thou  shalt  not  depart 
thence,  till  thou  hast  paid  the  very  last  [even  the  last]  mite  [AeTrroV]. 

ri  Ys  49_Tt  ee'AM  et  tjSyj  i.vri<^9r) ;  Van  Oosterzee  takes  it  thus:  What  do  I  wish  P  Would  that  it  were  already  kin- 
dled! This  gives  essentially  the  same  sense  as  the  rendering  proposed  above,  but,  as  Bleak  and  Meyer  remark,  it  is  a  less 
natural  turn  of  expression.  The  use  of  d  for  ore,  when  the  object  of  the  wish  is  less  confidently  exi^ected,  or  known  not  to 
exist,  is  sufficiently  well  established.    I  will  cite  one  example,  adduced  by  Meyer  from  Sirach  xxiu.  14 :  fleAijcreis  €t  firj 

iyevv^  -^g"  50.— Norton  translates  this :  "  What  a  weight  is  on  me  till  it  be  accomplished ! "  ;  which,  though  paraphrastic, 
appears  to  express  the  sense  very  exactly.— C.  C.  S.]  ,_.,,,  ^  ^  -  ..v  t,    t> 

3  Vs  53.— Accordiag  to  the  most  probable  reading,  that  of  Lachmann  and  Tischendorf,  fitafxept<T07)cro('Tot,  witu  15.,  -U., 
rCod  Sin.,]  T.,  U.,  cursives,  Sohid.,  Vulgate,  Copt.,  Itala,  and  several  fathers.  The  singular  of  the  Recepta  was  sponta- 
neously suggested  by  the  immediately  following  substantives.  Symmetry,  however,  requii-es  the  verb.  [In  allusion  to 
Tischendorf's  and  Lachmann's  joining  Siaiaepia-e^VovTac  with  the  previous  clause.— C.  C.  S.]  _,,..,, 

f*  Vs.  54.— That  is,  the  usual  cloud  brought  by  the  prevailing  west  or  northwest  wmd.— C.  C.  S.J  The  origmal  tt)!/ 
appears  to  have  been  inadvertently  omitted  in  A.,  B.,  [Cod.  Sin.,]  L.,  X.,  A.,  and  cursives,  on  account  of  the  precedmg 
IStjTE.    (Meyer.) 

have  unconditionally  wished  the  kindling  of  such  a 
fire.  On  the  other  hand,  there  is  not  the  least  rea- 
son for  here,  with  many  of  the  fathers  and  some 
modern  expositors,  immediately  understanding  the 
fire  of  the  Holy  Spirit,  for  which  ^a\uv  would  cer- 
tainly have  been  no  very  fitting  expression.  It  is 
best,  without  doubt,  to  proceed  from  the  general  sig- 
nification of  the  metaphorical  expression,  and  to  un- 
derstand the  extraordinary  movement  of  mind  which 
Christ  should  bring  to  pass  when  His  Gospel  should 
everywhere  be  proclaimed,  comp.  Luke  xxiv.  32.  ^  As 
fire  has  on  the  one  hand  a  warming  and  purifpng, 
but  on  the  other  a  dissolvmg  and  destroying,  force, 
not  otherwise  is  it  with  the  rnanifestation  of  Christ, 
of  which  the  Gospel  bears  testimony.  It  is,  how- 
ever, by  no  means  to  be  denied  that  the  Saviour  has 
in  m'ind  the  latter  rather  than  the  former  side  of  the 
fact.  It  does  not,  however,  come  into  the  fullest 
prominence  until  vs.  51.  Division  had  already  been 
effected  by  the  Saviour's  advent,  but  the  fire  was 
not  to  blaze  up  in  its  full  power  until  after  His  death 
and  His  exaltation. 

Ka\  ri  beKai  el  ^Stj  avlitp&ri ;  The  general  inter- 
pretation (Kuinoel,  Bretschneider,  De  Wette,  who 
appeal  to  Matt.  vii.  14) :  "  How  much  I  could  wish 
that  it  were  already  kindled,"  has  the  signification  of 


EXEGETICAL  AJSTD  CRITICAL. 

Vs.  49.  I  am  come. — To  the  question  in  what 
coimection  this  part  of  the  Saviour's  discourse  stands 
with  what  immediately  precedes,  the  neutiquam  co- 
herent (Kuinoel)  is  certainly,  it  seems  to  me,  the  sim- 
plest possible  answer.  At  least  the  method  in  which 
Olshausen  and  others  give  the  connection  of  the 
ideas,  is  in  our  eyes  excessively  forced.  But  if  we 
insist  on  having  some  connection,  then  the  view  of 
Meyer,  "  that  the  greatness  of  the  responsibility,  vs. 
48,  as  well  as  the  whole  momentousness  of  the  pre- 
viously demanded  faithfulness,  is  still  more  strength- 
ened by  the  difiiculty  of  the  state  of  things,  vs.  49, 
and  so  is  meant  to  be  made  the  more  palpable  to  the 
disciples,"  is  perhaps  the  most  simple. 

Vs.  49.  Send  fire  on  the  earth. — The  question 
is,  what  fire  the  Saviour  here  means.  The  answer 
that  we  have  here  to  understand  a  fire  of  controversy, 
appears  indeed  to  be  the  most  admissible,  l)ut  has, 
however,  this  difficulty,  that  then  vs.  51  is  really  only 
a  weak  repetition  of  that  which  has  been  already 
said  in  vs.  49.  If  ivvp  is  entirely  the  same  with 
juaxaipa,  Matt.  X.  34,  and  Sia^tepio-^dr,  vs.  51,  it  can- 
not then  be  well  conceived  tliat  the  Saviour  could 


208 


THE   GOSPEL  ACCORDING  TO  LUKE. 


61  against  it.  Better  Schleiermacher  :  "  And  what 
more  do  I  wish  if  it  is  even  already  kindled  ?  "  But  it 
will  best  agree  with  the  character  of  the  discourse  if 
we  with  Grotius  and  Meyer  translate :  "  And  what 
will  I  ?  Would  that  it  were  already  kindled  !  "  This 
wish,  however,  the  Saviour  does  not  cherish  only  be- 
cause between  now  and  the  kindling  of  this  fire  lay 
His  near  and  bitter  Passion  in  the  midst,  which 
must  first  be  endured  (Meyer),  but  rather  because, 
besides  the  harmful  and  ruinous,  the  salutary  force 
of  the  fire  also  stands  before  His  view,  and  because 
He  knows  that  only  through  these  flames  can  all 
impurity  be  purged  away  from  the  earth. 

Vs.  50.  A  baptism  to  be  baptized  •voith. — 
Over  against  the  heavenly  fire  which  He  sends,  stands 
the  earthly  water  of  the  suffering  which  previously 
to  that  must  roll  entirely  over  Him. — To  be  bap- 
tized.— An  image  of  the  depth  and  mtensity  of  this 
suffering,  like  a  baptism  performed  by  immersion. 
Comp.  Matt.  sx.  22 ;  John  i.  33. — How  am  I  strait- 
ened, TToJs  avvixofj-ai. — As  far  from  being  only  a 
pressure  of  longing  and  desire  (Euth.  Zigab.,  De 
Wette)  as  from  meaning  merely,  "  oppressed  by 
anxiety  and  fear"  (Meyer  and  others);  on  the  other 
hand  the  one  must  be  joined  with  the  other.  With- 
out doubt  there  is  here  a  awoxh  KapSias,  not  less 
than  John  xii.  27 ;  2  Cof.  ii.  4,  and  whoever  in  this 
human  reluctation  of  the  Lord  against  His  suffermg 
finds  any  cause  of  offence,  places  himself  in  a  Docetic 
position.  But  in  the  heart  of  the  holy  Son  of  Man 
such  a  shrinking  back  from  suffering,  and  the  wish 
that  it  might  already  have  been  overcome,  could  not 
arise  without  His  feeling  at  the  same  time  the  pres- 
sure of  a  love  which  must  be  baptized  with  this  bap- 
tism, only  because  it  itself  has  willed  it.  A  similar 
union  of  anxiety  and  longing  we  see  in  the  woman, 
John  xvi.  21,  who  when  her  hour  comes  is  seized 
with  fear  and  anguish,  and  yet  in  the  midst  of  this 
fear  feels  love  and  inward  longing  soon  to  press  her 
child  to  her  heart. 

Vs.  51.  Suppose  ye. — Comp.  Matt.  x.  34-36. 
It  was  only  perplexity  on  the  part  of  some  exposi- 
tors when  they  believed  that  here  the  language 
respecting  the  consequence  of  the  Saviour's  manifes- 
tation was  used  exclusively  iKffariKws,  not  Tf^iKus. 
On  the  other  hand,  we  may  say  that  the  Saviour  here 
speaks  not  of  the  highest  and  ultimate,  but  yet  of  a 
very  essential  purpose  of  His  manifestation  on  earth, 
which,  however,  was  in  its  turn  to  be  a  means 
for  the  attainment  of  a  higher  end,  of  a  peace, 
namely,  which  could  be  attained  through  this  strife 
alone.  The  division  which  the  Saviour  brouglit  on 
earth  was  and  is  so  general,  that  He  m  a  certain 
sense  could  say  of  Himself  that  He  establishes 
nothing  less  than  (aA\'  ij)  discord.  This  phenom- 
enon is  so  far  from  being  surprising  and  fortuitous, 
that,  on  the  contrary,  it  has  been  foreseen  and  will 
be  met,  not  as  something  good  and  desirable  in 
itself,  but  as  the  only  way  in  which  He  could  erect 
His  kingdom  of  peace  here  below  upon  an  immov- 
able foundation.  An  analogous  representation,  see 
Luke  ii.  34 ;  John  ix.  39.  Even  because  Christ  is 
the  Sun  of  Righteousness,  it  cannot  but  be  that 
torches  of  strife  and  funeral  pyres  should  be  kindled 
by  its  fiery  glow.  When  the  Holy  One  of  God  comes 
into  personal  contact  with  an  unholy  world,  a  shock 
and  strife  is  inevitable,  and  that  not  only  against 
Him  personally,  but  also  among  men  themselves, 
inasmuch  as  these  begin  to  distinguish  themselves 
into  adversaries  and  subjects  of  His  kingdom. 

Vs.  52.  Five  in  one  house. — Here  also  is  the 


mention  of  the  uneven  number  five  peculiar  to  Luke, 
as  in  the  statement  of  the  number  of  sparrows,  vs.  6. 
When  three  stand  against  two  and  two  against  three, 
it  is  so  much  the  more  difficult  to  bring  them  toge- 
ther again.  The  holiest  bonds  are  torn  asunder, 
and  as  well  in  the  male  as  also  in  the  female  sex 
does  our  Lord  count  friends  and  enemies,  who  on 
account  of  Him  oppose  one  another.  "  Non  additur 
gener,  nam  hie  aliam  constituit  familianiP  Bengel. 
For  the  whole  representation,  compare  the  propheti- 
cal utterance,  Micah  vii.  6.  Only  when  the  Saviour 
appears  as  the  Prince  of  Peace  can  the  disharmony 
between  the  three  on  the  one  hand  and  the  two  on 
the  other  hand  be  lastingly  over. 

Vs.  54.  And  He  said  also  to  the  people. — 
Luke  justly  remarks  that  here  the  address  of  the 
Saviour  to  the  disciples  breaks  off.  What  now  fol- 
lows is  more  adapted  to  the  mixed  throng  of  His 
hsteners,  among  whom  there  were  found  also  ene- 
mies and  those  of  Pharisaical  views.  According  to 
Matt.  xvi.  1  seq.^  the  Saviour  directed  the  next  fol- 
lowing censure  very  particularly  against  the  Phari- 
sees and  Sadducees  ;  the  expressions,  however,  in  the 
two  Evangelists  are  more  or  less  different.  If  we 
are  disposed  to  demonstrate  the  connection  with  the 
previous  section,  we  may  find  it  in  this,  that  the 
Saviour  now  proceeds  to  the  statement  of  the  source 
from  which  so  much  discord  and  misunderstanding 
flow  as  He  had  just  described ;  namely,  the  failure  to 
recognize  the  signs  of  the  times,  which  unequivocally 
enough  pointed  to  the  Messianic  kingdom. 

A  cloud. — The  cloud  which  rose  out  of  the 
west,  on  the  side  of  the  sea,  was  regarded  as  the  sign 
of  approaching  rain,  see  1  Kings  xviii.  44,  while  the 
south  wind  was  considered  as  a  sign  of  heat  to  be  ex- 
pected. Job  xxxvii.  17.  The  here-mentioned  KavawvK^ 
undoubtedly  that  glowing  heat  which  was  produced  in 
Palestine  by  the  south  wind.  In  the  LXX  =^  □I'lp  . 
In  most  mournful  contrast  with  the  sound  intelli- 
gence of  these  weather-prophets,  which  in  daily  life 
at  once  decides  (ei^eajs),  and  whose  prophecies  also 
commonly  are  fulfilled,  stands  the  general  blindness 
in  reference  to  that  which  was  infinitely  more  mo- 
mentous and  quite  as  easy  to  discover. 

Vs.  56.  Ye  hypocrites. — We  cannot  mistake 
the  fact  that  here  towards  the  end,  the  discourse 
again  visibly  inclines  towards  its  point  of  departure. 
Very  fittingly  could  the  Saviour  address  the  people 
in  a  mass  thus,  if  we  consider  how  deeply  the  leaven 
of  the  Pharisees  had  already  penetrated  into  their 
minds.  Since  they  were  capable  of  distinguishing  the 
face  of  the  sky  as  well  as  that  of  the  earth  (Johniv.  35), 
it  could  only  be  from  a  lack  of  good-will  tliat  they 
left  wholly  unnoticed  the  rain  and  the  vital  warmth 
which  in  these  days  had  been  imparted,  in  the  king- 
dom of  God.  What  lies  nearest  to  the  heart  of  man 
his  understanding  judges  best ;  but  since  the  advent 
of  a  spiritual  kingdom  of  God  was  to  them  essen- 
tially indifferent,  they  do  not  account  it  even  worth 
the  trouble  of  giving  heed  to  these  signs  in  the 
moral  world,  which  so  convincingly  afforded  proof 
that  the  fulness  of  the  time  had  arrived.  The  Saviour, 
on  the  other  hand,  will  have  His  contemporaries  be- 
come meteorologists  in  the  spiritual  sphere,  and 
therefore  He  afterwards  also  rebukes  them  that  they 
did  not  know  the  time  of  their  visitation,  Luke 
xix.  44. 

Vs.  57.  Of  your  own  selves,  dup'  eouTou', 
Luke  xxi.  30.  There  was  lacking  to  them,  as  appears 
from  what  precedes,  the  gift  necessary  for  clearly 
distinguishing  in  the  spiritual  sphere  what  was  right 


CHAR  XII.  49-59. 


209 


(/cpiVejf,  secernere).  When  they  discerned  the  face 
of  the  sky  and  the  earth  (vs.  56),  they  did  this 
indeed  acp'  kavrSiv,  independently,  without  any  ne- 
cessity tliat  it  slaould  tirst  have  been  told  them  by 
another.  So  did  it  beseem  them  in  other  relations 
also  to  apply  the  standard  of  a  natural  science  of 
truth  and  duty,  without  always  first  awaiting  the 
inspiration  of  their  spiritual  guides. — Vss.  58,  59  the 
Saviour  makes  a  special  case  in  which  they  could 
apply  such  a  Kpicris  acp'  eavrcov,  while  He  leaves  it  to 
their  own  understanding  and  conscience  themselves 
to  make  a  profitable  application  of  the  here-given 
rules  to  much  higher  and  weightier  concerns. 

Vs.  58.  For  as. — rap  here  introduces  the  state- 
ment of  the  special  case,  by  the  deUneation  of  which 
the  Saviour  more  particularly  explains  His  meaning. 
Comp.  Matt.  v.  25,  26.  He  presupposes  that  they 
are  with  their  adversary  (avri'SiKos)  on  the  way  to 
their  legitimate  ruler  {^pxc""),  as  appears  from  vs.  59, 
because  a  controversy  had  arisen  about  an  unpaid 
debt ;  and  if  they  now  should  persevere  even  to  the 
end  in  the  way  of  litigation,  the  consequences  were 
very  easy  to  be  foreseen.  The  adversary  with  whom 
one  caimot  i-econcile  himself  drags  (KaTaavpr])  the 
debtor  before  the  righteous  judge  (Kpirris),  and  he, 
after  he  has  ascertained  the  claim  of  debt  to  be  well 
established,  delivers  the  accused  to  the  bailiff,  who 
throws  him  into  prison  (TrpaKTcop,  exactor,  executor, 
a  legally  appointed  functionary  of  the  Roman  tribu- 
nals, whom  Matthew  has  designated  only  in  general 
as  vwTjpfT-qs).  And  there  must  one  i-emain,  until 
even  the  very  last  and  least  portion  of  the  debt  in  its 
last  item  is  paid.  Matthew  mentions  roe  ^axarov 
KoSpavTrji/,  Luke  still  more  strongly  rhu  icrx-  ^c^rov. 
The  last  fartliing  equals  half  a  quadrant. — How  much 
mischief,  therefore,  does  one  prevent,  and  how  fully 
be  acts  in  his  own  interest,  when  he  comes  to  terms 
with  such  an  avTiSiKos,  enters  into  a  satisfactory  com- 
promise before  the  last  decisive  step  is  taken  !  Ab? 
ipyaaiav,  a  Latinism,  perhaps  as  a  Roman  formula 
of  law  sufficiently  familiar  to  Theophilus. 

The  Saviour,  therefore,  here  urges  His  hearers  in 
their  own  interest  to  placableness,  and  will  have 
them  by  such  a  conduct  show  that  they  are  in  a  con- 
dition a.(p'  kavT(hi>  to  Kpiveiv  rh  SiKaiof.  Considered  by 
itself  alone  the  admonition  has,  therefore,  the  same 
intention  as  in  the  parallel  passage  in  Matthew,  only 
with  the  distinction  that  with  Luke  the  juridical 
form  of  the  process  is  brought  out  somewhat  more 
iii  detail.  If  one  inquires  now  in  what  connection 
this  exhortation,  vss.  5Y-59,  stands  with  the  previous 
verses,  vss.  54-56,  we  acknowledge  that  we  have  not 
found  in  one  of  the  interpreters  an  answer  perfectly 
satisfactory  to  us.  The  thread  connecting  the  dif- 
ferent parts  of  Luke  xii.  becomes  looser  in  proportion 
as  the  chapter  hastens  towards  its  end.  In  general, 
we  may  say  that  the  Saviour  here  urges  His  hearers 
no  longer  to  allow  themselves  to  be  so  much  led  in 
their  judgment  by  others  as  they  had  hitherto  done, 
in  consequence  of  which  they  also  did  not  recognize 
the  signs  of  the  times,  vss.  54-56,  but  to  see 
more  with  their  own  eyes.  This  His  meaning  He 
elucidates  by  an  example,  vss.  58-59 ;  but  neither  in 
the  letter  nor  the  spirit  of  His  words  is  a  single 
proof  contained  that  tliis  example  must  be  inter- 
preted as  a  parable,  and  that  He  wishes  thereby  to 
admonish  them  to  repent  betimes,  "  because  the 
Messianic  decision  is  so  near,  that  they  may  not  be 
exposed  to  the  judgment  of  Gehenna."  (Meyer.) 
It  is  wholly  arbitrary  to  see  in  the  avriSiKos  an  allu- 
sion to  the  devil  (Euth.   Zigab.),  to  the  poor  (Mi- 

14 


chaelis),  God  (Meyer),  or  even  to  the  law  (Olshau- 
sen),  and  in  the  (pvKaKri  to  see  a  representation  of 
Gehenna.  Nothing  but  the  craving  to  find  in  vss. 
57-59  a  congruous  conclusion  to  a  well-connected 
discourse  has  here  put  the  expositors  on  a  false 
track.  The  Saviour,  however,  presents  not  a  single 
proof  for  the  opinion  that  He  here  is  urging  them  on 
allegorically  to  repentance,  and  according  to  the 
representation  of  Matt.  v.  25,  this  saying  has  an 
entirely  different  sense.  It  is,  without  doubt,  better, 
in  case  of  necessity,  to  give  up  making  out  the 
connection  winch  undoubtedly  exists  (Kuinoel,  De 
Wette),  which  we,  moreover,  have  by  no  means  done, 
than  to  find  under  the  simple  sense  of  the  words  a 
deeper  significance  which  no  one  amongst  the  first 
hearers,  without  a  more  particular  intimation  of  the 
Saviour,  could  have  found  therein. 


DOCTRINAi  AND  ETHICAL. 

L  As  the  Saviour  has  first  admonished  His  disciples 
to  watchfulness  and  faithfulness,  the  remaining  part 
of  His  discourse,  so  far  in  particular  as  it  is  addressed 
to  the  Apostles,  has  such  a  direction  as  to  prepare 
them  for  many  kinds  of  strife  and  troubles,  and  to 
take  away  the  scandal  which  they  might  otherwise 
have  found  when  His  cause,  instead  of  overcoming, 
should  be  suppressed  and  opposed.  The  cause  of 
this  strife  lay  at  least  in  part  in  the  unreceptiveness 
and  earthly-mindedness  of  the  people,  who  neglected 
to  give  heed  to  the  signs  of  the  times,  and,  like  blind 
men,  slavishly  followed  their  spiritual  guides,  instead 
of  seeing  with  their  own  eyes. 

2.  In  this  whole  utterance  of  our  Lord,  as  far  as 
it  stands  in  direct  relation  to  His  own  personality  and 
kingdom,  we  see  a  striking  revelation  on  the  one 
hand  of  His  truly  human,  on  the  other  hand  His 
truly  Divine,  nature.  Witli  a  genuinely  human  feel- 
ing He  shrinks  back  from  His  suffering  and  longs  for 
the  beginning  of  the  conflict.  But  with  Divine  know- 
ledge He  cidculates  at  the  same  time  the  conse- 
quences of  the  combat,  and  utters  forth  the  indis- 
pensable necessity  of  His  baptism  of  suffering,  if  the 
fire  were  really  to  be  kindled  upon  earth. 

3.  Already  more  than  once  have  we  heard  the 
Saviour  speak  v/ith  heavy-heaitedness  and  deep  feel- 
ing of  His  approaching  Passion,  but  here  is  the  first 
revelation  of  this  genuinely  human  reluctance  to  en- 
ter upon  the  approaching  conflict,  which  afterwards 
returns  in  heightened  measure,  John  xii.  27  ;  Matt, 
xxvi.  38.  This  inner  sorrow  and  pressure  of  love 
also  constitutes  a  part  of  His  bidden  history  of  suf- 
fering. 

4.  It  is  one  of  the  strongest  arguments  for  the 
entirely  unique  significance  of  the  personal  manifes- 
tation of  our  Lord,  that  He  calls  forth  such  a  discord 
in  the  sphere  of  humanity.  The  strongest  sympathy 
or  antipathy  does  He  arouse,  but  in  no  case  apathy. 
So  much  strife  and  blood  the  Gospel  could  never 
have  caused,  had  not  men  been  deeply  persuaded  on 
both  sides  that  here  there  was  to  do  with  the  Highest 
and  Holiest. 

5.  The  recognition  of  the  signs  of  the  times  is 
one  of  the  most  sacred  obligations  which  our  Saviour 
imposes  on  all  those  who  wish  to  be  cajjable  of  pass- 
ing an  independent  judgment  on  the  concerns  of 
His  kingdom.  However,  the  l)lindness  of  His  con- 
temporaries still  shows  itself  continually  under  all 
manner  of  forms.  Men  wlio  in  the  sphere  of  the 
natural   life   display   a  singular  measure   of  sound 


210 


THE   GOSPEL   ACCORDING  TO   LUKE. 


undei'standing,  are,  and  that  in  large  numbers,  dul- 
ness  and  unreceptiveness  itself,  when  it  comes  to 
the  distinguishing  of  light  and  darkness,  truth  and 
illusion,  from  one  another  in  the  spiritual  sphere.  A 
sad  proof  of  the  power  which  the  corruption  of  the 
sinful  heart  exercises  upon  the  darkened  under- 
standing.    See  Rom.  i.  18  ;  Ephes.  iv.  18. 


HOMILETICAIi  AK^D  PRACTICAL. 

The  fire  which  Christ  kindles  on  earth :  1.  A  fire 
which  warms  what  is  cold ;  2.  purifies  what  is  im- 
pure; 3.  consumes  what  is  evil. — Suffering,  a  bap- 
tism.— For  the  Christian  a  threefold  baptism  neces- 
sary: 1.  The  water-baptism  of  sprinkling;  2.  the 
spiritual  baptism  of  renewal ;  3.  the  fire-baptism  of 
trial. — The  intensity  of  anguish  and  love  with  which 
the  Saviour  foresees  His  approaching  Passion. — The 
discord  which  Christ  has  brought  upon  earth:  1.  A 
surprising  phenomenon,  if  we  look,  a.  at  the  King, 
Ps.  Ixxii.,  h.  at  the  fundamental  law  of  the  kingdom 
of  God,  John  xiii.  85  ;  2.  an  explicable  phenomenon 
if  we  direct  our  eye,  a.  to  the  severity  of  the  Gospel, 
b.  to  the  sinfulness  of  the  human  heart ;  3.  a  momen- 
tous phenomenon,  a.  this  strife  is  a  proof  of  the  high 
significance,  b.  and  means  for  the  establishment,  the 
purification,  and  the  victory  of  Christianity. — The 
proclamation  of  the  conflict  excited  by  His  appear- 
ance a  proof:  1.  Of  the  infallible  omniscience ;  2.  of 
the  holy  earnestness ;  3.  of  the  infinite  love  of  our 
Lord. — Of  all  false  peace  the  King  of  the  kingdom 
of  truth  makes  an  end. — The  fire  kindled  in  the  old 
earth  no  curse  but  a  blessing. — Even  our  nearest 
earthly  kindred  we  must,  in  case  of  need,  deny  for 
Christ's  sake. — The  spiritual  world  also,  like  the 
kingdom  of  nature,  has  its  signs. — The  noticing  of 
the  signs  of  the  times  a  duty:  1.  Commended  by 
heavenly  wisdom  ;  2.  forgotten  by  sinful  blindness. — 
The  Saviour  will  have  one  judge  independently  what 
is  true  and  good. — How  our  own  interest  urges  us 
to  the  duty  of  placableness. — There  comes  a  time  in 
which  the  law  is  left  to  run  its  course,  and  every  hope 
of  grace  is  cut  off. 


Starke: — Canstein: — "Wlien  the  Gospel  is 
preached  in  right  earnest,  it  is  as  if  a  conflagration 
breaks  out,  which  every  one  runs  to  quench,  and 
thereby  is  f'aith  proved. — Qdesnel  : — Jesus  had  ever 
His  suffering  before  His  eyes ;  His  love  to  the  cross 
shames  the  effeminacy  and  delicacy  of  Christians, 
who  are  so  unwilling  to  suffer. — Three  against  two  ; 
so  was  it  in  Abraham's  house :  Abraham,  Sarah,  and 
Isaac  against  Ilagar  and  Ishmael. — There  is  hardly  a 
house  in  which  the  evil  are  not  mingled  with  the 
good  and  the  good  with  the  evil. — Beentius  : — Be- 
tween the  kingdom  of  Christ  and  of  Satan  no  peace 
exists,  not  even  in  eternity;  let  no  one,  therefore, 
give  himself  any  fruitless  trouble  to  bring  it  about. — 
Bibl.  Wirt. : — Man,  discern  the  time  of  grace,  which 
to  discern  is  indeed  not  difficult. — The  proving  of 
spiritual  things  is  a  duty  even  of  the  simple. — 
Cramer  : — It  is  better  to  compose  matters  of  contro- 
versy by  friendly  dealing  and  brotherly  reconciliation, 
than  by  the  sharp  law  and  sentence  of  the  judge, 
1  Cor.  vi.  7. — In  hell  there  is  no  payment  possible, 
therefore  the  plague  of  the  same  will  have  no  end. 

Heubner  : — If  all  reforming  and  heating  of  peo- 
ple's heads  is  wrong  and  illegal,  then  Christianity 
would  be  the  most  illegal  of  anything ;  but  every- 
thing depends  upon  whether  the  revolutionizing  and 
incendiarism  comes  from  selfishness  or  from  God. — 
Even  he  who  is  already  resolved  to  duty  feels,  never- 
theless, shrinking  of  heart  till  the  conflict  is  fought 
out. — When  tempests  approach  thee,  strengthen  thy- 
self in  Jesus. — What  is  great  and  noble  requires 
severe  conflict. — The  false  judging  of  Jesus  is  our 
own  fault. — Ehrenberg  : — Fire  as  the  power :  1.  Of 
separating;  2.  of  consuming;  3.  of  warming. — Tno- 
luck: — "Of  what  fire  does  Christ  speak  here?  Is 
it  that  which  has  just  now  been  kindled  in  the  Evan- 
gelical Church  ?  "  With  reference  to  the  separation 
of  the  Lutheran  from  the  United  Church  (in  the 
second  volume  of  his  Sermons,  p.  412  seq.). — Sciiex- 
KEL : — The  controversy  which  Christ  has  brought 
upon  earth,  how  we  have  :  1.  To  wish  for  it ;  2.  to 
fear  it ;  3.  to  endure  it. — T.  Muller  : — The  destroy- 
ing might  of  Christianity :  1.  In  the  outer ;  2.  in  the 
inner,  world. 


E.   The  Son  of  Man  in  relation  to  the  Sin  of  One  and  the  irnery  of  Another.     Ch.  XIII.  1-17. 

1  There  were  present  at  that  season  some  that  told  hun  of  the  Gahleans,  whose  blood 

2  Pilate  had   mingled  with   their  sacrifices.     And  Jesus  [he]  answering  said  unto  them, 
Suppose  ye  that  these  Galileans  were  sinners  above  all  the  Galileans,  because  tliej 

3  [have]  suffered  such  things  ?     I  tell  you.  Nay :  but,  except  ye  repent,  ye  shall  all  like- 

4  wise  perish.     Or  those  eighteen,  upon  whom  the  tower  in  Siloam  fell,  and  slew  them, 

5  think  ye  that  they  were  sinners  above  all  men  that  dwelt  in  Jerusalem  ?     I  tell  you, 
Nay :  but,  except  ye  repent,  ye  shall  all  likewise  perish. 

6  He  spake  also  this  parable  ;  A  certain  man  had  a  fig  tree  planted  in  his  vineyard  ; 

7  and  he  came  and  sought  fruit  thereon,  and  found  none.     Then  said  he  unto  the  dresser 
of  his  vineyard.  Behold,  these  three  years  I  come  seeking  fruit  on  this  fig  tree,  and  find 

8  none :  cut  it  down ;  why  cumbereth  it  the  grovmd  [makes  the  ground  useless]  ?     And 
he  answering  said  unto  him,  Lord,  let  it  alone  this  year  also,  till  I  shall  dig  about  it, 

9  and  dung  it:  And  if  it  bear  fruit,  well:  and  if  not,  then  after  that  thou  shalt  cut  it 
10,  11   down.     And  lie  was  teaching  in  one  of  the  synagogues  on  the  sabbath.     And,  be- 
hold, there  was^  a  woman  which  had  a  spirit  of  infirmity  eighteen  years,  and  was 

12  bowed  together,  and  could  in  no  wise  lift  up  herself.     And  when  Jesus  saw  her,  he 


CHAP.  xni.  I-IY. 


211 


called  her  to  Mm,  and  said  unto  her,  Woman,  thou  art  loosed  from  thhae  infirmity. 

13  And  he  laid  his  hands  on  her:  and  immediately  she  was  made  straight,  and  glorified 

14  God.  And  the  ruler  of  the  synagogue  answered  with  indignation,  because  that  Jesus 
had  healed  on  the  sabbath  day,  and  said  unto  the  people,  There  are  six  days  in  which 
men  ought  to  work:  in  them  therefore  come  and  be  healed,  and  not  on  the  sabbath 

15  day.  The  Lord  then  answered  him,  and  said,  Thou  hypocrite  [Ye  hypocrites^],  doth 
not  each  one  of  you  on  the  sabbatji  loose  his  ox  or  his  ass  from  the  stall,  and  lead  him 

16  away  to  watering?  And  ought  not  this  woman,  being  a  daughter  of  Abraham,  whom 
Satan  hath  bound,  lo,  these  eighteen  years,  be  loosed  from  this  bond  on  the  sabbath 

17  day?  And  when  he  had  said  [while  he  said]  these  things,  all  his  adversaries  were 
ashamed :  and  all  the  people  rejoiced  for  all  the  glorious  things  that  were  done  by  him. 

1  Vs.  11.— 'Hv,  a  usual  interpolation,  by  whose  omission  with  B.,  [Cod.  Sin.,]  L.,  X.,  Lachmann,  Tischendorf,  [Meyer, 
Tregelles,]  and  others,  the  liveliness  of  the  narrative  is  heightened. 

2  Vs.  15. — The  plural,  iiroKpirai,  has  externally  and  internally  preponderating  authority.  The  singular  of  the  Recepla 
has  only  arisen  from  the  fact  that  the  copyist  had  "the  preceding  auT<p  in  his  eye.  But  the  Savioiu-  addresses  Himself,  in 
the  person  of  the  ruler  of  the  synagogue,  to  the  whole  genus  of  hypocrites  represented  by  him.  ['YTroKpirai  is  supported  by 
A.,  B.,  Cod.  Sin.,  13  other  uncials,  against  3. — C.  C.  S.] 


EXEGETICAX,  AND   CRITICAL. 

Vs.  1.  At  that  season. — According  to  Luke 
this  intelligence  comes  to  the  Saviour  while  He  is 
in  Galilee,  where  he  had  just  (ch.  xi.,  xii.)  repelled 
the  imputations  of  His  enemies,  and  warned  the 
people  against  the  leaven  of  the  Pharisees.  Probably 
we  are  to  conceive  the  matter  thus,  that  among  the 
listeners  to  His  last  discourse  there  were  some  who 
had  just  received  the  mournful  tidings  in  respect  to 
the  Galileans,  and  now  hastened  to  communicate  them 
to  the  Saviour,  in  order  to  hear  His  judgment  upon 
the  matter.  In  all  probability  the  cruel  deed  had 
been  perpetrated  very  shortly  before,  and  had  excited 
general  exasperation. 

Of  the  Galileans. — Many  things  here  con- 
curred to  heighten  the  hideousness  of  this  deed. 
Pilate,  Procurator  of  Judaea,  had,  contrary  to  law,  at- 
tacked subjects  of  Herod.  Pilate,  the  heathen,  had 
not  even  held  sacred  holy  things,  but  had  perpetrated 
a  massacre  in  the  temple.  It  is  as  if  the  exaspera- 
tion at  this  act  yet  echoed  in  Luke  in  the  very  form 
of  the  expression, — Whose  blood  Pilate  had 
mingled. — A  tragically  graphic  dehneation,  which 
justifies  the  conjecture  that  these  unfortunate  ones 
had  been  wholly  on  a  sudden  fallen  upon  and  slain  by 
the  Roman  soldiers.  What  the  provocation  to  this 
deed  was  cannot  be  stated  with  certainty,  nor  is  there 
any  ground  to  understand  here  (Euthym.  Zigab., 
Theophil.,  Grotius,  a.  o.)  particularly  followers  of 
Judas  Gaulonites.  But  it  is  certain  that  the  Galileans 
at  that  time  were  exceedingly  inclined  to  popular 
commotions  (JosEPHUs,  Ant.Jud.  IV,  9,  3);  that  even 
at  the  feast  in  Jerusalem  tumult  not  unfrequently 
arose;  and  that  Pilate  was  not  the  man  to  desist,  from 
regard  to  the  sanctity  of  a  locality,  from  executing 
a  punishment  recognized  as  necessary.  If  we  call  to 
mind  the  atrocities  which  the  Romans,  particularly 
afterwards,  committed  against  the  Jews,  the  murder 
of  these  Galileans  will  then  appear  to  us  only  as 
a  single  drop  in  an  unfathomable  sea ;  and  we  must 
not  be  surprised  if  we  find  this  deed,  although 
it  was  generally  known  in  the  days  of  Jesus  (ro>v 
TaAiA.),  only  noted  down  by  Luke.  An  indirect 
argument  for  its  credibility  we  find  in  the  enmity 
subsequently  alluded  to  between  Pilate  and  Herod, 
chap,  xxiii.  12,  which  perhaps  originated  from  this 
illegal  act.  It  is,  however,  not  apparent  that  this  in- 
telligence was  communicated  to  the  Saviour  in  any 
particularly  hostile  intent,  and  as   Luke  moreover 


gives  no  intimation  in  reference  to  the  time  when  or 
the  feast  at  which  this  massacre  was  committed  by 
Pilate,  he  takes  from  us  all  possibihty  of  drawing  any 
chronological  deduction  whatever  from  this  isolated 
historical  datum. 

Vs.  2.  Suppose  ye. — In  all  probability  those 
who  brought  this  intelligence  to  our  Lord  were  in- 
volved in  the  common  error  that  so  sudden  a  death 
in  the  midst  of  so  sacred  an  employment  must  with- 
out doubt  be  regarded  as  a  special  proof  of  the 
terrible  wrath  of  God  upon  those  so  slain.  Were 
they  perchance  thinking  of  that  which  the  Saviour 
had  just  said,  ch.  xii.  47,  48,  upon  exact  correspon- 
dence in  the  future  of  retribution  with  sin,  and  did 
they  wish  over  against  this  to  draw  His  attention  to 
the  connection  between  sin  and  punishment  even  in 
this  life  ?  The  Saviour  at  least  considers  it  necessary 
to  contradict  the  erroneous  fancy  that  these  Gali- 
leans were  in  any  way  stamped  as  greater  sinners 
than  all  others  by  the  judgment  which  had  befallen 
them  {iyivovTo  declarative).  He  by  no  means  denies 
the  intitnate  connection  between  natural  and  moral 
evil,  but  He  disputes  the  infivUible  certainty  of  the 
assumption  that  every  individual  visitation  is  a  retri- 
bution for  individual  transgressions,  and  does  not 
concede  to  those  who  are  witnesses  of  a  judgment 
the  right,  from  the  calamity  which  strikes  some  be- 
fore others,  to  permit  themselves  a  conclusion  as 
to  their  moral  reprobacy.  But  we  abuse  the  declara- 
tion of  the  Saviour  if  we  understand  it  in  such  a 
sense  as  that  these  Galileans  did  not  deserve  at  all 
to  be  called  afxaprwKoi,  but  rather  martyrs. 

Vs.  8.  I  tell  you,  Nay* — "■  Dominus  hoc  prof ert 
ex  thesauris  sapientice  dlvhice.''''  Bengel. — Our  Lord 
knows  and  sets  Hunself  against  the  pervcrseness  of 
so  many  who,  when  they  hear  of  public  calamities, 
are  much  more  inclined  to  direct  their  look  without 
than  within.  In  opposition  to  this  He  gives  the 
earnest  intimation  that  the  fate  of  individuals  ought 
to  be  the  mirror  for  all.— Unless  ye  repent. — 
This  declaration  is  the  more  apposite  if  we  assume 
that  the  momentous  intelligence  had  been  brought 
to  the  Saviour  with  the  intent  to  awaken  in  Him 
thereby  the  apprehension  that  a  similar  f;ite  might 
also  perchance  threaten  Him  and  His  followers.  No  ! 
not  He,  He  declares:  they  themselves  had  an  ap- 
proaching Divine  judgment  to  fear.  Before  Jesus' 
eyes  all  Galilee  stood  forth  to  view  as  already  ripe  to 
future  judgment,  and  in  order  to  show  that  Judaja 
was  in  no  respect  securer,  He  subjoins  the  reminis- 
cence, vss.  4,  5,  of  a  similar  casualty. 


212 


THte   GOSPEL   ACCORDING   TO   LUKE. 


Likewise  perish.— =-The  reading  waavTws  (Ti- 
schendorf)  appears  to  deserve  the  preference  above 
the  weaker  6,uoiios  (Lachmann).  The  Saviour  does 
not  mean  to  say  that  they  shall  perish  iu  a  similar, 
but  that  they  shall  j^erish  in  the  ^ame  manner,  name- 
ly, through  the  cruelty  of  the  Romans,  who  were 
destined  lu  avenge  in  terrible  wise  the  evil  deed  of 
rejecting  the  Messiah.  What  streams  of  blood  were 
afterwards  shed  in  tlie  same  temple,  and  how  many 
at  the  same  time  were  buried  under  the  rubbish  and 
the  ruins  of  the  city  and  of  the  temple  ! 

Vs.  4.  Those  eighteen. — Again  the  Lord  al- 
ludes to  a  similar  event,  which  was  yet  fresh  in  every 
one's  memor)'.  From  a  cause  to  us  unknown,  one 
of  the  towers  standing  not  far  from  the  brook  Siloam 
had  fallen  in,  and  had  buried  eighteen  corpses  in  its 
fuins.  That  it  was  a  tower  of  the  city-wall  (Meyer) 
is  not  proved. — Here  also  was  the  rule  and  applica- 
tion the  same  as  in  the  foregoing  example,  only  that 
to  the  Saviour  now  not  only  the  fate  of  impenitent 
individuals,  but  at  the  same  time  that  of  the  whole 
Jewish  state,  stands  before  His  soul ;  in  spirit  He 
Bees  much  more  than  a  single  tower,  He  sees  City 
and  Temple  fallen.  The  question  possibly  arising,  to 
what  circumstances  so  many  who  yet  were  quite  as 
great  sinners  as  those  eighteen  owed  hitherto  their 
preservation  from  such  a  lot,  the  Saviour  now  an- 
swers with  the  parable  of  the  Unfruitful  Fig-tree. 

Siloam,  comp.  John  ix.  V,  in  all  probability  the 
same  piece  of  water  which  in  Nehemiah  iii.  15 
appears  under  the  name  Shelah  [Siloa  in  E.  V.],  a 
pool  in  the  neighborhood  of  the  fountain-gate,  out- 
side of  Jerusalem,  in  the  valley  of  Kedron,  which 
perhaps  David  or  one  of  his  successors  had  dug 
(comp.  Isaiah  viii.  6),  and  in  whose  vicinity  there 
was  also  a  village  or  place  of  like  name.  Apparently 
it  received  this  name  (the  Sent),  because  the  water 
with  which  this  pool  was  supplied  was  conducted 
artificially  thi'ough  the  rocks.  Although  Josephus 
often  speaks  of  Siloah,  the  archseologists  are  never- 
theless still  as  ever  more  or  less  at  variance  about 
the  locality  in  which  this  pool  must  be  actually 
sought.  The  principal  views  can  be  seen  stated  in 
Winer,  ad  loc,  and  as  to  the  question  whether  Si- 
loah and  Gihon  must  be  identified  with  one  another, 
comp.  Hamelsveld,  Bibl.  Geog.  ii.  p.  18*7.  As  to  the 
rest,  nothing  more  in  detail  is  known  about  the 
TTvpyos  iv  TcS  2iA.  The  view  of  Stier,  however,  that 
the  eighteen  unfortunate  men  were  prisoners  who 
were  confined  in  the  tower,  in  whose  case  therefore 
it  might  so  much  the  more  easily  appear  as  if  a 
Divine  judgment  had  overtaken  them,  is  quite  as 
much  without  proof  as  the  opinion  of  Sepp  that  they 
were  laborers,  among  whom  also  was  the  mason 
whom,  according  to  the  statement  of  Jerome,  our 
Lord  had  formerly  healed.    See  above  on  Luke  vi.  6. 

Vs.  6.  A  fig-tree  ...  in  his  vineyard. — Al- 
though the  mention  of  a  fig-tree  in  a  vineyard  sounds 
somewhat  singular,  it  is  yet  by  no  means  incongruous 
or  in  conflict  with  Deut.  xxii.  9,  which  undoubtedly 
speaks  of  seed  but  not  of  trees.  If  we  assume  the 
fig-tree  as  the  symbol  of  Israel  (Hosea  ix.  10 ;  Matt. 
xjci.  19),  the  vineyard  could  then  only  designate  the 
whole  world,  in  which  these  people  had  been  j)lantcd 
as  an  entirely  peculiar  phenomenon.  "  Ficus  arbor, 
Old  per  se  nil  loci  est  in  vinea.  lAberrime  Israelem 
sumsit  Deuif."     Beugel. 

Vs.  7.  Then  said  he. — If  God  is  the  Lord  of 
the  vineyard,  tlie  gardener  can  only  be  Christ.  This 
view  deserves  at  least  the  preference  above  the  some- 
what arbitrary  assumption  of  Stier  that  by  the  vine- 


yard the  rulers  and  leaders  of  Israel  collectively  are 
understood,  as  in  Matt.  xxi.  33.  It  is  by  no  means 
proved  that  the  expression:  "Behold  I  come,"  vs.  V, 
applies  to  Christ  alone.  The  Father  Himself  is  here 
represented  as  the  comer,  because  He,  since  the  day 
of  the  New  Covenant  had  dawned,  might  with  the 
fullest  right  expect  peculiar  fruits  from  the  fig-tree 
of  Israeh  It  is  undoubtedly  certain  that  everything 
that  is  said  of  the  fig-tree  is  still  applicable  to  each 
particular  individual,  and  that  evevj  one  entrusted 
with  the  care  of  souls  may  recognize  his  type  in  the 
gardener ;  but  quite  as  manifest  is  it  also,  according 
to  the  connection  of  vss.  1-5,  that  the  Saviour  here 
before  all  has  the  Jewish  state  in  mind,  and  that  the 
indirect  setting  forth  of  His  own  person  as  a  gar- 
dener agrees  perfectly  with  the  care  which  He  had 
so  long  expended  on  tliis  fig-tree,  as  well  as  with  His 
character  as  the  Intercessor  who  prays  for  the 
guilty. 

These  three  years  I  come. — The  three  years 
indicated  not  the  previous  duration  of  the  ministry 
of  Jesus  among  Israel  (Bengel),  and  as  little  the 
whole  ante-christian  period  (Grotius),  and  least  of 
all  the  Tpils  TToAireias  of  the  judges,  the  kings,  and 
the  high-priests  (Euthym.  Zigab.);  but  denote  in 
general  a  definite  brief  tune,  Avhich  here  is  limited  to 
this  particular  number  three,  because  the  tree  when 
planted  brought  forth  as  a  rule  its  fruits  within 
three  years.  But  if  one  insists  on  having  a  definite 
time  for  God's  work  of  grace  on  Israel,  we  may 
reckon  the  time  from  the  public  appearance  of  John 
the  Baptist — a  half  year  before  the  entrance  of 
Jesus  on  His  office — up  to  the  present  moment, 
which  altogether  does  not  make  up  much  less  than 
three  years.  To  this  labor  of  gi'ace,  however,  Israel 
had  hitherto  in  no  way  given  answering  results.  Not 
only  did  the  fig-tree  bear  no  fruit,  but  it  also  with- 
drew from  other  trees,  by  shade,  absorption,  &c.,  the 
warmth  and  the  sap  which  they  might  have  received 
if  this  had  not  stood  in  the  way  {Karapyu,  see  Meter, 
ad  loc.). 

Vs.  8.  This  year  also. — A  sufficient  but  brief 
time  is  still  given  to  the  fig-tree  to  bring  forth  better 
fruits. — Dig  about  it  and  dung  it. — Intimation 
of  the  condition  and  augmented  labor  of  grace  with 
which  the  Saviour  in  the  last  weeks  and  days  of  His 
life  requited  the  growing  hatred  of  His  enemies.  To 
intercession  He  now  joins  strenuous  activity,  and  only 
if  this  also  is  in  vain  will  He  forbear  to  make  mterces- 
sion  for  the  unfruitful  fig-tree.  Yet  He  does  not  say 
that  He  Himself  will  hew  it  down,  but  only  He 
no  longer  holds  back  the  Lord  of  the  vineyard,  and 
entreats  no  longer  for  something  that  remains  incor- 
rigible. He  yet  counts  it  as  possible  that  iu  the  fourth 
year  fruits  may  become  apparent  avhich  the  three  first 
years  had  not  brought,  but  He  also  assumes  it  as 
certain  that  in  the  opposite  case  the  fig-tree  must  be 
removed  out  of  the  vineyard. 

Vs.  10.  And  He  was  teaching. — The  narrative 
of  the  healing  of  the  infirm  woman  is  pecuhar  to 
Luke.  The  time  when  this  miracle  took  place  is  not 
more  particularly  stated ;  but  the  shamelessness  with 
which  the  Archisj-nagogus  expresses  his  displeasure 
against  Jesus,  allows  the  conjecture  that  we  have  to 
assign  to  this  event  a  place  in  the  last  period  of  the 
public  life  of  our  Lord.  The  reception  of  the  nar- 
rative into  this  connection  may  at  the  same  time 
serve  as  a  proof  how  the  Saviour,  according  to  His 
own  declaration,  even  amid  increasing  opposition,  yet 
continued  to  dig  about  and  to  dung  the  unfruitful 
fig-tree.      As  to    the  rest,  this  Sabbath-miracle  has 


CHAP.  Xni.  1-17. 


213 


much  agreement  with  others  already  related,  and 
apparently  it  is  to  be  attributed  to  this  circumstance 
also  that  Matthew  and  Mark  pass  it  over  in  silence. 
Against  the  credibility  of  the  fact  this  silence  proves 
nothing,  except  with  those  who  deny  the  possibility 
or  protitableness  of  miracles  of  this  sort  a  priori. 

Uvevixa  aadeveias. — We  may  plainly  recognize  that 
Luke  here  understands  a  species  of  possession ;  she 
was  plagued  by  a  ■n-i'ev/j.a,  which  caused  an  aadeuna. 
Her  nervous  energies  were  so  weakened  that  she 
could  not  raise  herself  up.  "  &  nervorum  contrac- 
tione  incurvum  erat  corpus^  Calvin.  With  the 
words:  "Woman,  thou  art  loosed  from  tliine  in- 
firmity," the  Saviour  calls  her  unexpectedly  to 
Himself,  and  therefore  works  psychically  upon  her, 
in  order  to  make  her  receptive  for  the  benefit  which 
He  is  about  to  bestow  upon  her  physically.  Finally 
He  lays  His  hands  upon  her,  and  now  too  the  ordi- 
nary result  does  not  fail  to  follow. 

Vs.  14.  The  ruler  of  the  synagogue. — In 
this  man  anger  at  the  supposed  Sabbath  desecration 
is  visibly  in  conflict  with  a  kind  of  fear  which 
the  miracle  just  performed  has  aroused  in  him. 
What  he  does  not  venture  to  say  to  the  Saviour 
Himself  he  says  to  the  people,  with  so  loud  a  voice 
that  the  Saviour  also  should  hear  it.  But  that  the 
miracle  can  make  no  other  impression  v/hatever 
upon  him,  is  a  strong  testimony  against  him.  How- 
ever, it  appears  also  from  vs.  17,  that  besides  him 
there  were  yet  other  avTiKeiixevoi  present  in  the 
synagogue,  which  at  the  same  time  is  an  internal 
proof  of  the  correctness  of  the  reading  vwoKpnai, 
vs.  15. 

Vs.  15.  The  Lord,  cum  emphasi. — The  Son  of 
Man  makes  Himself  now  heard  as  Lord  of  the  Sabbath, 
and  that  iu  figurative  language  similar  to  that  whicli 
He  had  already  more  than  once  used  in  a  case  of 
this  kind.  Take  note  however  of  the  distinction  be- 
tween the  argument um  ad  hominem  which  is  made 
use  of  here,  and  that  which  is  made  use  of  ch.  xiv. 
5  (comp.  Matt.  xii.  11,  12).  That  it  was  really  per- 
mitted on  the  S^ibbath  to  take  out  one's  beast  to 
drink,  is  proved  by  Lightfoot  and  Wetstein,  ad  he. 
How  was  it  possible  that  that  which  for  a  beast  was 
regarded  as  a  desirable  benefit,  should  be  condemned 
as  a  misdeed,  so  soon  as  it  was  performed  on  a  human 
being  ? 

Vs.  16.  Being  a  daughter  of  Abraham. — Not 
merely  a  general  antithesis  between  man  and  beast, 
and  far  less  a  conception  of  the  human  personal- 
ity deserving  of  sympatliy,  restricted  according  to 
Jewish  popular  notions  (De  Wette),  but  an  em- 
phatic designation  of  the  spiritual  relation  which 
existed  between  father  Abraham  and  this  his  daugh- 
ter, comp.  xix.  9.  That  we  are  entitled  to  regard  this 
woman  as  a  daughter  of  Abraham  in  the  spiritual 
sense,  appears  even  from  this,  that  the  Saviour  does 
not  once  ask  as  to  her  faith,  doubtless  because  He 
had  already  read  this  in  her  lieart,  while  besides,  her 
glorifying  of  God  immediately  after  the  miracle, 
vs.  13,  testifies  of  her  devout  disposition  of  soul; 
nor  is  the  declaration:  "  Thy  sins  are  forgiven  thee," 
here  made.  Where  now  such  a  daughter  of  Abraham 
was  bound  by  Satan,  the  Saviour  could  not  forbear  to 
snatch  from  him  this  booty. 

Whom  Satan  hath  bound. — More  plainly 
than  by  this  otherwise  superfluous  expression  the 
Saviour  could  not  give  it  to  be  understood  that  He 
regarded  the  demoniacal  condition  of  this  sufferer  as 
the  effect  of  a  direct  Satanical  influence.  Since  pos- 
session can  never  be  merely  corporeal,  it  may  be  as- 


sumed that  along  with  the  spirit  of  discouragement 
and  privation  of  power,  tlie  spark  of  faith  had  main- 
tained or  developed  itself  in  the  woman. 

Vs.  17.  And  ^1  the  people  rejoiced,  comp. 
ch.  v.  26 ;  ix.  43.-^he  Saviour's  words  roused  the 
conscience,  as  His  deed  roused  the  sensibility.  The 
view  of  this  miracle  renews  again  the  recollection  of 
the  former  ones,  and  the  continuity  {ywo^ivois)  of  this 
beneficent  activity  disposes  heart  and  moutli  to  the 
glorifying  of  God.  This  accord  of  praise  to  the 
honor  of  the  Father  was  to  the  Sou  a  proof  that  He 
this  time  also  had  not  tarried  in  Galilee  in  vain,  and 
accompanied  Hun  as  it  were  on  His  way,  now  when 
He,  as  it  appears,  is  leaving  this  land,  in  order  to  re- 
pair to  the  feast  of  the  Dedication,  John  x. 


DOCXEINAI;  AIv^D  ETHICAL. 

1.  Vss.  1-9,  we  see  the  Saviour  over  against  hu- 
man sin ;  vss.  10-17,  over  against  human  misery : 
both  times  in  the  fuU  glory  of  His  love  and  hohness. 
This  for  justification  of  the  mscription  chosen  for 
this  division. 

2.  The  Saviour  declares  Himself  on  the  one  hand 
against  the  light-mindedness  of  those  who  entirely 
deny  the  intimate  conuection  between  natural  and 
moral  evil ;  on  the  other  hand  against  the  narrowness 
of  those  who  consider  individual  misfortune  and  in- 
dividual punishment  as  words  of  one  and  the  same 
signification.  The  true  point  of  view  from  which 
national  calamities  are  to  be  regarded  as  voices 
calling  to  a  general  conversion,  is  here  brought 
forward. 

3.  Tins  parable  of  the  Unfruitful  Fig-tree  contains 
not  only  the  brief  summary  of  the  history  of  Israel, 
but  also  of  the  gracious  dealing  of  God  with  every 
sinner.  For  all  who  live  under  the  light  of  the  Gospel 
there  comes  earlier  or  later  a  /caipbs  t?";?  eVio-KOTTTJs, 
Luke  xix.  44,  which  when  it  has  passed  by  unused, 
makes  them  ripe  for  the  righteous  judgment  of 
God.  But  the  Mediator  of  the  New  Covenant  is  at 
the  same  time  their  Intercessor,  as  long  as  deliver- 
ance is  yet  possible.  So  far  then  from  the  long-suffer- 
ing of  God  affording  any  ground  for  the  expectation 
of  a  final  escape  from  punishment,  it  is,  on  the  otheir 
hand,  a  pledge  that  the  contemning  of  it  is  finally  re- 
quited in  the  most  terrific  manner.  Thus  do  we  find 
here  also  the  representation  of  a  final  judgment 
followed  by  no  subsequent  recovery  whatever. 

4.  As  this  parable  brings  before  our  mmd  the 
image  of  the  people  of  Israel,  it  permits  us  at  the 
same  time  to  cast  a  glance  into  the  holy  soul  of  the 
Mediator,  for  to  His  intercession  was  it  owmg  that 
the  Jewish  state  yet  stood.  The  lengthening  out  of 
the  time  of  grace  for  this  Unfruitful  Fig-tree  had  also 
been  the  object  of  His  still  nightly  prayers.  Un- 
doubtedly if  in  the  words:  "Hew  it  down,"  the 
words  and  spirit  of  the  Baptist  reecho  (Matt.  iii.  10), 
there  is  heard  m  these  words :  "  Lord,  let  it  alone 
this  year  also,"  the  compassionateness  of  the  Son 
of  Man,  who  was  not  come  to  destroy  men's  souls, 
but  to  save  them. 

5.  Parallels  to  the  parable  of  the  Unfruitful  Fig- 
tree:  Isaiah  V.  1-7;  Ilosea  ix.  10  ;  Jeremiah  xxiv. 
3;  Psalm  Ixxx.  9-11  ;  Mark  xi.  12-14.  Respectmg 
the  Sabbath  miracles  of  our  Lord,  see  on  Luke 
vi.1-11. 

6.  The  suffering  of  the  woman  in  the  synagogue 
is  the  faithful  image  of  the  misery  into  which  Satan 
plunges  man  as  to  his  soul ;  her  healing  is  the  image 


214 


THE   GOSPEL  ACCORDING  TO   LUKE. 


of  redemption.  The  reality  of  this  miracle  is  in- 
directly testified  even  by  the  president  of  the  syna- 
gogue, who  is  indeed  mean  enough  indirectly  to 
censure  the'woman  because  she  has  allowed  herself 
to  be  healed,  but  does  not  yet  possess  shamelessness 
enough  to  deny  that  here  a  sudden  heaUng  took  place. 


HOMILETICAL  AND  PEACTICAX. 

Jesus,  1.  Over  against  the  sin  of  mankind,  vss.  1-9 : 
a.  with  inexorable  severity  does  He  rebuke  sin,  vss. 
1-5  ;  h.  with  inexhaustible  patience  does  He  wish  to 
preserve  the  sinner,  vss.  6-9 ;  2.  over  against  the 
wretchedness  of  mankind,  vss.  9-17 :  a.  where 
Jesus  comes  He  finds  wretchedness  ;  h.  where  Jesus 
finds  wretchedness  He  brings  healing. 

Many  men  find  satisfaction  in  being  the  first 
bringers  of  evil  tidings. — The  Lord  often  answers  us 
very  differently  from  what  we  could  wish  and  expect. 
— Unexpected  death. — All  who  are  overtaken  by 
heavy  and  deserved  calamities  are  sinners,  but  not 
for  that  greater  sinners  than  others. — What  befalls 
others  should  serve  us  as  a  warning,  1  Cor.  x.  11. 
— The  riches  of  the  patience  and  long-suffering  of 
God,  Rom.  ii.  4. — The  parable  of  the  Unfruitful  Fig- 
tree  the  image  of  the  dealing  of  God  with  the  sinner : 
1.  The  careful  labor,  2.  the  righteous  investigation,  3. 
the  unhappy  i-esult,  4.  the  righteous  judgment,  5.  the 
entreating  Intercessor,  6.  the  last  delay. — The  good- 
ness and  severity  of  God,  Rom.  xi.  22. — In  the 
heavenly  counsel  of  grace  there  are  days  which  may 
outweigh  whole  years,  and  years  which  may  out- 
weigh whole  centuries. — The  acceptable  year  of  the 
Lord,  Isaiah  Ixi.  2. — All  gracious  leadings  of  God 
have  the  one  purpose  that  we  may  really  bring  forth 
fruit. — Whoever  brings  forth  no  fruit  is  at  tlie  same 
time  injurious  to  others. — The  Lord  is  patient,  but 
of  great  power,  Nah.  i.  3. — The  true  Sabbath-keep- 
mg  fixed  by  the  example  of  the  Saviour,  vss.  10-17, 
1.  Indicated,  2.  justified. — The  house  of  the  Loi'd 
the  best  refuge  for  sufferers. — No  suffering  so  tedious 
that  the  Saviour  cannot  yet  give  deliverance. — The 
Lord  understands  even  unuttered  sighs. — The  terrible 
might  of  Satan  over  body  and  soul. — Whom  the  Son 
hath  made  free,  he  should  praise  the  Father. — Even 
the  most  glorious  revelations  of  love  are  lost  for 
him  who  has  a  mind  at  enmity  with  God. — Hypoc- 
risy and  cowardice  not  seldom  intimately  connected. 
— Even  where  the  Saviour  is  only  indirectly  blamed 
He  does  not  permit  it  to  pass  without  an  answer. — 
Hypocrisy  condemned  before  the  tribunal  of  the 
human,  1.  Understanding,  2.  sensibihty,  3.  con- 
science.— Ashamed  must  all  be  who  rise  up  against 
Jesus. — How  the  Saviour  vanquishes  His  enemies : 
1.  By  the  deed,  2.  by  the  word  of  His  love. — Jesus 
breaks  asunder  the  bonds  of  Satan. — The  shaming 
power  of  truth. — Glorifying  of  God  the  fruit  of  the 
work  of  redemption. 

Starke  : — Ever  something  new,  and  seldom  an}-- 
thing  good. — God's  open  enemies  must  often  be  the 


instruments  of  His  judgment  on  those  who  were 
wont  to  be  called  His  people. — Canstein  : — Men  are 
in  no  place  and  in  no  employment  sure  that  this  or 
that  calamity  may  not  befall  them. — Cramer  : — Faith- 
ful preachers  should  direct  all  that  they  hear  to  the 
end  of  edifying  and  improving  the  church. — Bren- 
Tius  : — The  judgments  of  God  are  incomprehensible; 
it  befits  us  thereat  to  lay  our  hands  on  our  mouths 
and  to  admire  them  in  holy  humility. — Quesnel  : — 
We  ought  ourselves  to  seek  the  fruit  in  our  lives  be- 
fore God  comes  to  seek  it. — Public  and  private  in- 
tercessions avail  much  with  God  when  they  are 
fervent. — When  the  time  of  grace  is  passed  Christ 
intercedes  no  longer. — The  sinner  is  hewn  down 
when  God  gives  him  over  to  the  judgment  of  repro- 
bacy. — Cramer  : — Examples  of  tedious  sicknesses 
are  necessary,  and  wholesome  for  us  to  know,  Rom. 
v.  3-5. — Jesus  looks  upon  the  bowed  down,  the 
lowly,  and  the  meek,  that  He  may  lift  them  up  and 
elevate  them. — Public  assemblies  have  a  promise  of 
blessing  ;  let  no  one  foi'sake  them. — In  churches  and 
schools  there  have  undoubtedly  been  many  bhnd 
zealots  that  have  more  hurt  than  profited  the  king- 
dom of  God. — Quesnel  : — Religion  must  often  serve 
as  a  pretext  to  avarice  and  envy ;  be  watchful 
against  this. — Necessity  and  love  know  no  law. 
— Canstein  : — Nothing  suits  better  with  the  day  of 
the  Lord  than  the  work  of  the  Lord  and  the  destruc- 
tion of  the  works  of  Satan. — The  high  value  of  the 
souls  redeemed  through  Christ  can  never  be  urged 
and  impressed  enough. — Although  faithful  shepherds 
and  teachers  must  everTwhere  here  go  through  the 
valley  of  misery,  yet  they  obtain  one  victory  after 
another. 

Heubner  : — Purpose  of  God  in  special  judgments 
of  calamity. — God  sends  harbingers  before  heavy 
tempests. — The  false  comfort  which  men  draw  from 
others'  calamities. — To  perish  in  the  ruin  of  a  city 
is  a  small  matter  compared  with  the  misery  of  find- 
ing one's  destruction  in  the  future  ruin  of  the 
world. — God  also  counts  the  years. — The  sinner 
everyv.'here  derogates  from  the  good  of  earth. — 
Envy  against  God  even  takes  on  the  guise  of  piety. 
— Without  Christ  the  spirit  is  bowed  down  and  not 
capable  of  praise. 

The  Parable. — Arndt: — The  greatness  and  the 
duration  of  the  Divine  forbearance. — Zimmermann  : 
— How  the  Divine  long-suffering  leads  the  sinner  to 
amendment. — Lisco  : — The  righteousness  of  God  as 
it  has  been  made  manifest  in  Christ. — The  whole 
parable  admits  also  of  an  admirable  application  for 
a  sermon  on  New  Year's  morning. 

The  Miracle. — Pichler  : — The  Lord  Jesus  such 
a  Saviour  as  we  need :  1.  For  deliverance  out  of  so 
manifold  need,  2.  for  tlie  revelation  of  our  inmost 
heart,  3.  for  advancement  in  the  life  of  faith  and 
hxunility. — Palmer: — Wherever  the  Saviour  comes 
there  does  He  meet  wretcliedness  and  sin. — Schmidt  : 
— Opposition  to  the  Saviour,  a.  how  it  arises,  b.  how 
it  is  dissolved  (through  truth  and  grace). — Lisco  : — 
The  true  Sabbath-keeping. 


CHAP.  Xni.  18-21. 


215 


F.  The  Nature,  the  Entrance,  the  Conflict  of  the  Kingdom  of  God. 
1.  Parables  (Vss.  18-21). 


Ch.  Xm.  18-35. 


Then  said  he,  Unto  what  is  the  kingdom  of  God  hke?  and  whereunto  shall  I  re- 
semble [compare]  it?  It  is  like  a  grain  of  mustard  seed,  which  a  man  took,  and  cast 
nto  his  gardin;  ind  it  grew,  and  waxed  [became]  a  great  tree;  and  the  fow  s  [bu-ds] 
of  the  air  lodged  in  the  branches  of  it.  And>  agam  he  said,  Whereymto  shall  1  hken 
the  kingdom  of  God  ?  It  is  like  leaven,  which  a  woman  took  and  hid  m  three  measures 
of  meaf  [flour],  till  the  whole  was  leavened. 

1  Vs.  M.-The  Kci  of  the  Reccpta,  expunged  by  Soholz  and  Tischendorf,  but  defended  again  by  Meyer,  appears  to  us 
very  suspicious. 


18 
19 

20 
21 


EXEGETICAL  AND  CRITICAL. 


General  Remarks.— Gom^.  the  remarks  on  the 
parallel  passage  in  Matthew  and  Mark.  The  man- 
ner in  which  Luke  connects  these  two  parables 
with  the  preceding  (e\e7€v  olv)  is  so  loose  that 
nothin"-  constrains  us  to  assume  that  the  Saviour 
delivered  them  unmediately  after  the  previously 
mentioned  miracle.  The  true  historical  connection 
in  which  they  originally  belong  is  found  exclusively 
in  Matthew  and  Mark ;  and  on  what  ground  Luke 
communicates  them  precisely  here,  is  hard  to  deter- 
mine otherwise  than  conjecturally.  According  to 
Meyer  Jesus,  after  the  conclusion  of  the  previous 
scene  'vs  17,  sees  Himself  warranted  in  entertauung 
the  most  glorious  hopes  for  the  Messianic  kingdom, 
which  He  then  expresses  in  these  parables.  Acx3ord- 
iu^^  to  Lange,  both  parables  in  the  sense  ot  the 
Evan"-elist  serve  to  explain  the  last  narrative  of  heal- 
in"-  e'Jich  one  a  particular  side  of  it.  According  to 
Schleiermacher,  these  parables  contain  a  reference 
to  that  which  the  Saviour  had  just  been  teaching  in 
the  synagogue.  It  is,  however,  hard  to  deny  that 
vs  n  makes  the  impression  of  a  formula  of  conclu- 
sion (Strauss),  and  that  with  vs.  18  a  new  Pericope 
in  Liike'.s  account  of  the  journey  begnis.  ,  „    , 

Vs.  18.  Unto  what  is  the  kingdom  of  God 
lilje?— Accordmg  to  Mark  iv.  SO  also,  the  parable 
of  the  Mustard-Seed  begins  with  such  a  subjective 
and  familiar  exclamation;  more  objective  is  the 
representation  in  Matthew.  That,  moreover,  the 
question  of  the  Saviour  does  not  give  witness  to 
actual  uncertainty  and  perplexity,  but  rather  belongs 
to  the  famiUar  aiid  dramatic  form  of  His  address,  is, 
of  course,  understood.  ^      ct     nr  ^. 

Vs.  19.  A  grain  of  mustard  seed. — bee  Matt, 
xiii.  32.  The  scientific  objection  that  the  mustard- 
seed  is  by  no  means  the  smallest  of  all  the  species 
of  seeds  on  earth,  is  doubtless  most  simply  refuted 
by  the  observation  that  here  it  is  by  no  means  little- 
ness in  and  of  itself,  but  littleness  in  relation  to  the 
•rrdat  plant  which  came  forth  from  this  seed,  and 
which  especially  in  Palestine,  reached  often  a  con- 
siderable height.  At  the  time  of  Jesus,  also,  the 
mustard-seed  was  sometimes  used  by  the  scribes  as 
an  image  to  indicate  the  extreme  of  Uttleness.  So, 
for  example,  was  the  earth  in  comparison  with  the 
universe  compared  with  a  mustard-seed,  and  this  was 
named  "  hardly  a  seed."     See  Ligiitfoot,  ad  loc. 

Into  his  garden.— In  Matthew  only  "  his  field, 
in  Mark  "the  earth,"  is  mentioned.     Moreover,  the 
mustard-seed  in  Luke   simply  becomes  eh  Sez/Spor 
ueya,  while  the  comparison  with  other  plants  men- 
tioned in  Mark  and  Luke  is  here  omitted.     Varia- 


tions of  this  kind,  however,  do  not  entitle  us  to 
assume  that  the  Saviour  uttered  this  parable  twice. 
We  find,  at  least  here  in  Luke,  rather  an  express 
reference  back  to  what  has  been  previously  uttered 
than,  so  soon  again,  a  repetition  of  it.  In  Mark  the 
beautiful  conclusion  of  the  parable  is  elaborated  in  a 
most  graphic  manner. 

Vs.  20.  naA.iV,  Again. — Now  follows  the  parable 
of  the  Leaven,  which  Mark  has  passed  over,  and 
which  only  Matthew  in  addition,  chap.  xiii.  33,  com- 
municates, with  whose  account  that  of  Luke  agrees 
ad  literam.  See  Lange,  ad  loc.  The  view  of  Stier, 
who  here  by  the  three  measures  of  meal  understands, 
with  other  things,  the  three  sons  of  Xoah,  whose  pos- 
terity must  be  thoroughly  leavened  with  Christianity, 
and  afterwards  the  three  parts  of  the  world  according 
to  ancient  geography  (so  that  Columbus,  in  1492, 
would,  in  this  respect,  have  destroyed  the  correct- 
ness of  this  parable),  shows,  perhaps,  much  genius, 
but  yet  is  also  tolerably  arbitrary.  Quite  as  ground- 
less and  untenable  is  it  to  find  here  an  allusion^  to 
the  trichotomy  of  man,  as  of  a  microcosm  according 
to  body,  soul,  and  spirit.  How  much  more  simple, 
on  the  other  hand,  is  Bengel's  remark  as  to  this 
number  three,  '■'■quantum  uno  tempore  ab  homine 
portari,  vel  ad  pinsendum  sumi  soleret."  Comp. 
Genesis  xviii.  6. 


DOCTEI^^AL  AIsD  ETHIC^VL. 

1.  Both  parables,  that  of  the  Mustard-Seed  and 
that  of  the  Leaven,  refer  to  the  same  fundamental 
thought,  to  the  blessed  spreading  abroad  of  the  king- 
dom of  God,  first  in  the  extensive,  afterwards,  also, 
in  the  intensive,  sense.  They  belong  very  especially 
to  those  parables  of  the  Saviour  which  bear  the  pro- 
phetic character,  and  in  every  century  of  Christianity 
find  in  greater  or  less  degree  their  fulfihnent.  _  With 
the  first  parable  this  was  especially  the  case  in  the 
time  of  Constantine  the  Great;  with  the  second,  m 
the  middle  ages,  on  the  diffusion  of  Christiamty  m 
different  European  states  through  the  influence  of 
the  Catholic  Church.  Every  interpretation,  however 
which  assumes  that  these  parables  have  been  realized 
not  only  a  parte  potiori,  but  exclusively,  in  a  single 
period  "of  the  Christian  Church,  is  to  be  uncondi- 
tionally rejected.  ,      „     .  -• 

2  "The  intention  with  which  the  Saviour  refers 
by  a  "double  image  to  the  blessed  extension  of  His 
kin"-dom  could  be  no  other  than  this,  to  take  away 
scandal  at  the  poor,  weak,  first  beginnings  of  the 
same  and  to  encourage  His  disciples,  when  they 
should  afterwards  have  to  begin  their  work  with  a 
scarcely  perceptible  commencement. 


216 


THE   GOSPEL   ACCORDING  TO  LUKE. 


3.  The  here-expressed  principle:  maximum  e 
minimo,  is  unquestionably  the  fundamental  idea  of 
the  kingdom  of  God,  and  presents  a  specific  distinc- 
tion between  this  and  the  kingdoms  of  the  world,  in 
whose  history  commonly  the  reverse,  minimum  e 
maximo,  is  contained. 

4.  It  is  from  a  Christological  point  of  view  re- 
markable how  the  Saviour  here  not  only  expresses 
an  obscure  expectation  of  a  quiet  faith,  but  the 
utmost  possible  certainty  of  the  triumph  of  His 
kingdom,  notwithstanding  the  most  manifold  opposi- 
tion. Before  the  eye  of  His  spirit  the  Future  has 
become  To-day,  and  the  history  of  the  development 
of  many  centuries  is  concentrated  into  a  moment  of 
time.  If  He  now  begins  to  inquire  with  what  He 
shall  best  compare  this  kingdom,  we  cannot  suppress 
the  inquiry,  with  what  shall  we  compare  the  Kinf 
Himself?     Compare  Isaiah  xl.  25.  ° 


HO:>IILETICAL  AND  PEACTICAL. 

The  history  of  the  development  of  the  kingdom 
of  God:  1.  From  small  beginnings;   2.  with  visible 
blessing ;  3.  to  an  astoundmg  greatness. — The  parable 
of  the  Mustard-Seed  the  image  of  the  history:  1.  Of 
the  Founder  of  the  kingdom  of  God ;  2.  of  the  Church 
generally ;  3.  of  every  Christian  life  in  particular.— 
The  Leaven  :   1.  Leaven  leavens  onli/  meal  (inward 
affinity  of  the  Gospel  to  the  heart) ;  2.  the  whole  meal 
(harmonious  development  of  all  the  powers  of  man 
and  of  mankind  through  Christianity) ;  but,  3.  only 
graduaUt/,  comp.  2  Cor.  iii.  18,  and  IJohn  ii.  12-14; 
4.  in  secret  (1  Peter  iii.  4),  yet  so,  5.  that  it  does  not 
rest  so  long  as  yet  a  part  of  the  mass  of  meal  has  not 
been  leavened.— Does  the  parable  of  the  Leaven  give 
a  good  ground  for  the  doctrine  of  an  aTroKardirraa-ts 
iravTciv '?— The  distinction  between  the  working  of  the 
leaven  in  the  mere  mass  of  meal,  and  of  the  working 
of  the  Spirit  of  God  in  the  heart ;  the  sphere  of  phy^ 
sical  necessity  and  of  moral  freedom  to  be  carefully 
held  separate. — The  kneading  woman  the  image  of 
the  restless  activity  which  is  required  in  the  kingdom 
of  God,  and  for  the  same.— Labor  for  the  kingdo'in  of 
God :  1.  Apparently  insignificant ;  2.  continually  un- 
wearying; 3.  and  finally,  blessed  labor.— If  the  meal 
has  once  been  worked  through,  we  must  then  leave 
the  leaven  time  and  quiet  for  its  eifect. — Resemblance 
of  the  Gospel  and  the  leaven.— The  leaven  a  minute, 


powerful,  wholesome,  penetrating   substance.— The 
Word  of  God  must  be  carefully  mingled  with  every- 

thing  human  :    "  nil  humani  a  se  alienum  pufaV 

The  kingdom  of  God  follows,  in  the  whole  of  man- 
kind, no  other  course  of  development  than  in  every 
mdividual.— The  past,  the  present,  and  the  future 
considered  in  the  light  of  these  two  parables.— The 
development  of  the  kingdom  of  God  from  small 
beginnings  a  revelation  of  the  glory  of  God.  Even 
by  this  the  kingdom  of  God  stands  above  us:  1.  As 
a  creation  of  God's  own  omnipotence ;  2.  an  instruc- 
tive theatre  of  the  wisdom  of  God ;  3.  an  inestimable 
benefit  of  the  love  of  God.— The  development  of  the 
kingdom  of  God  from  small  beginnings  an  awakening 
voice:  1.  To  thankful  faith ;  2.  to  spiritual  growth"^ 
3.  to  enduring  zeal.— These  parables  the  image  of 
Israel,  the  glory  of  Christendom,  the  hope  of  the 
heathen  world.  — The  distinction  between  human 
philanthropy  and  the  delivermg  love  of  the  Lord. 
The  first  turns  itself  as  much  as  possible  to  the 
collective  mass,  and  seeks  in  this  way  to  work 
upon  the  individual ;  the  second  turns  to  the  single 
individual,  in  order  to  press  through  to  the  collective 
mass. 

Starke  :  —  Hedinger  :  —  Christianity  infects  by 
word,   example,  and   conversation.     Happy  he  who 

stands  in  the  fellowship  of  the   saints  in  light. 

Brentius  : — There  are  neither  words  nor  similitudes 
enough  to  depict  the  beauty  of  the  kingdom  of  God. 
— Bibl.  Wirt.  .-—The  Gospel  changes  and  renews  the 
man  the  more,  the  longer  it  works  upon  him. — We 
must  guard  well  against  this,  that  we  be  not  like  such 
a  leavened  dough  which  quickly  rises  and  quickly 
falls  again,  and  so  our  conversion  and  godliness 
be  more  a  puffing-up  than  of  a  fii-m,  abiding  char- 
acter. 

Eylert  : — The  course  of  the  development  of  the 
Divine  kingdom  on  earth :  1.  Little  is  the  beginning ; 

2.  gradual  the  progress ;  3.  great  and  glorious  the 
issue. — Arndt  : — The  inward  activity  of  the  kingdom 
of  heaven:  1.  Where  ;  2.  how;  3.  what  it  works. — 
A.  Schweizer: — From  the  least  there  comes  the 
greatest.— The  penetrating  nature  of  the  kmgdom  of 
God :  1.  Because  its  aim  is  to  lay  hold  of  everything 
human ;  2.  because  its  power  as  Divine  is  victorious° 

3.  because  the  whole  heart  of  its  ministers  is  engaged 
for  it  (a  sermon  upon  the  kingdom  of  God,  Zuri'ch, 
1851).— For  other  ideas  see  on  the  parallels  in  Mat- 
thew and  Mark. 


2.  A  Serious  Answer  to  an  Idle  Question  (Vss.  22-30). 

00  1  ^^^mf  ^^"^^  through  the  cities  and  villages,  teaching,  and  journeying  toward  Jeru- 
Z6  salem.  ihen  said  one  unto  him,  Lord,  are  there  few  that  be  saved?  And  [Butl  he 
24  said  unto  them,  Strive  ['AywnCeaee]  to  enter  in  at  the  strait  gate  [through  the  narrow 
Z5  door  J  :  lor  many,  I  say  unto  you,  will  seek  to  enter  in,  and  shall  not  be  able.     When 

once  the  master  of  the  house  is  risen  up,  and  hath  shut  to  the  door,  and  ye  begin  to 

stand  without,  and  to  knock  at  the  door,  saying,  Lord,  Lord,  open- unto  us;  and  he 

26  shall  answer  and  say  unto  you,  I  know  you  not  wlience  ye  are :  Then  shall  ye  begin  to 

on  T?-^'   r  A^  jf^^  ^^^^^  ^^^^  ^""""^^  ^"  ^^y  P^'esence,  and  thou  hast  taught  in  our  streets. 

01  11  ^  )  ^''"^^^  ^^•^''  -^  ^'^^^  y°"'  ^  '^''^^^^  y^^^  ^^^  whence  ye  are;  depart  from  me, 
Zb  all  ye  workers  of  iniquity.     There  shall  be  weeping  and  gnashing  of  teeth,  when  ye 

siiall  see  Abraham,  and  Isaac,  and  Jacob,  and  all  the  prophets,  in  the  kingdom  of  God, 

2 J  and  you  yourselves  thrust  out.     And  thev  shall  come  from  the  cast,  and  from  the  west. 


CHAP.  XIII.  22-80. 


217 


and  from  the  north,  and  from  the  south,  and  shall  sit  down  [recline  at  table,  avaKkiOrj- 
30  trovrat]  in  the  kingdom  of  God.     And,  behold,  there  are  last  which  shall  be  first;  and 
there  are  first  which  shall  be  last. 

'  Vs.  24.— ©upas,  according  to  B.,  D.,  li.,  [Cod.  Sin.,  T.]    The  Rec.  ttuAijs  is  taken  from  Matt.  vii.  13. 


EXEGETICAIi  AM)   CRITICAL. 

Vs.  22.  And  He  -vcrent. — According  to  our  view 
the  historical  matter  which  Luke  gives  in  ch.  xiii. 
22-xvii.  10,  should  follow  immediately  after  the 
Saviour's  presence  at  the  feast  of  the  Purification  of 
the  Temple,  John  x.  22-39.  From  Jerusalem  the 
Saviour  repaired  to  the  land  beyond  Jordan,  and 
the  region  "where  John  at  first  baptized,"  vs.  40. 
There  He  remained  until  the  account  of  the  sickness 
of  Lazarus  called  Him  to  Bethany,  John  xi.  6. 
About  this  time,  therefore,  there  took  place  the 
journey  from  Peraea  to  Judsa,  which  lasted  about 
three  days,  and  nothing  hinders  us  in  Luke's  nar- 
rative of  travel,  vs.  22  seq.,  from  understanding  par- 
ticularly this  journey.  See  Wieseler,  I.  c,  p.  322. 
With  ch.  lY,  then,  the  account  of  the  Saviour's  last 
journey  to  the  feast  of  Purification  properly  first 
begins.  That  we  are  at  hberty  to  understand  the 
words  els  'UpovaaX.,  ch.  xiii.  22,  quite  as  well  of 
the  direction  as  of  the  purpose  of  the  journey,  will 
hai'dly  be  disputed  ;  but  that  it  here  must  be  taken 
in  the  former  signification,  results  from  the  compari- 
son with  John  ii.  54.  Jesus'  answer  also  to  the 
Pharisees,  which  He,  according  to  ch.  xiii.  31,  gave 
them  on  the  very  day  of  the  departure,  agrees  in 
respect  to  the  chronological  datum  contained  therein 
in  a  remarkable  manner  with  John  xi.  6  ;  and  even 
the  conjecture  of  the  above-named  chronologist 
appears  to  us  by  no  means  without  reason,  that  the 
name  Lazarus  in  the  parable,  ch.  xvi.  19-31,  was 
also  chosen  by  the  Saviour  intentionally,  in  the 
thought  of  His  just-deceased  friend. 

Vs.  23.  Then  said  one. — Time  and  place  are 
not  particularly  stated.  Even  the  matter  of  the 
question  would  not  give  us  any  right  to  pass  a  less 
favorable  judgment  upon  the  inquirer,  if  the  Saviour's 
answer  did  not  of  itself  induce  the  conjecture  that 
the  man  hitherto  had  not  been  rightly  in  earnest  to 
procure  his  own  salvation.  In  any  case  he  was  only 
an  external  follower  of  Jesus,  vs.  24,  who  did  not 
suppose  that  there  could  be  any  ground  for  Mm  to 
be  seriously  concerned  about  the  deliverance  of  his 
own  soul.  Apparently  the  question  had  been  elicited 
by  what  he  had,  either  himself  or  from  others,  come 
to  know  of  the  lofty  strictness  of  the  requirements 
of  Jesus,  to  which,  however,  only  few  gave  ear. 

Are  there  few  that  be  saved  ? — Respecting 
the  peculiar  significance  of  e2  in  such  questions  see 
Meyer,  ad  loc.  "  Dubitatifer  interrogate  ita  ut  in- 
terrogatio  videatur  directa  esse."  Saved  by  reception 
into  the  Messianic  kingdom  under  the  conditions 
fixed  therefor. 

Vs.  24.  Strive,  ayaivi(ea6e,  "  Ccrtatey — From 
the  way  in  which  the  Saviour  answers,  it  sufficiently 
appears  how  He  judges  the  question  and  the  ques- 
tioner. It  appears  from  this  that  the  man  had 
not  asked  this  question  from  inward  interest,  nor 
even  from  compassion  upon  so  many  who  might 
perhaps  be  lost,  and  least  of  all  out  of  concern  for 
the  salvation  of  his  own  soul.  It  had  rather  been 
a  question  from  pure  curiosity,  which  was  joined 
with  frivolity  and  pride.  Without  giving  a  distinct 
decision,  the  Saviour  brings   the  question  immedi- 


ately from  the  sphere  of  abstract  theory  to  that  of 
pure  Praxis,  and  does  not  even  address  His  words  to 
the  questioner  alone,  with  whom  He  does  not  further 
converse,  but  to  all  who  were  to-day  listening  to 
Him.  That,  however,  the  Sa\'iour's  instruction 
contains  an  answer — it  is  true  indirect,  but  yet  satis- 
factory and  powerful — to  the  question  addressed 
Him,  strikes  us  at  once  on  comparing  the  two,  and 
we  cannot,  therefore,  find  any  ground  for  the  conjec- 
ture that  such  questions  are  only  employed  by  Luke, 
as  well  here  as  in  ch.  xii.  41,  as  elsewhere,  in  order 
to  continue  the  discourse  (De  Wette).  On  the  other 
hand,  precisely  such  traits  appear  to  us  to  bear  the 
stamp  of  life  and  movement,  freshness  and  simpli- 
city. We  may  with  safety  assume  that  the  ques- 
tioner was  more  or  less  surprised  at  the  small  num- 
ber of  the  followers  of  Jesus,  but  quite  as  certainly 
did  he  hold  himself  assured,  above  many,  of  the  in- 
heritance of  eternal  life,  according  to  the  popular  faith 
of  the  Jews  :  "  Omni  Israelitce  erit  portio  in  mundo 
futuro?''     See  Lightfoot,  ad  loc. 

The  narrow  door. — Comp.  Lange  on  Matt.  vii. 
13.  We  can  find  nothing  improbable  in  supposing 
that  the  Saviour  used  so  simple  and  speaking  an 
image  in  His  pubhc  instructions  more  than  once, 
and  the  less  as  it  is  here  brought  up  in  a  peculiar 
way. 

Many  shall  seek. — We  have  doubtless  here 
to  understand  such  a  seeking  as  does  not  yet  de- 
serve the  name  aycoi/i^'eo'dai, — a  seeking,  there- 
fore, without  true  earnestness,  and  without  the  firm 
purpose  to  obtain  entrance  at  any  price.  Even  when 
one  knows  more  than  a  superficial  longing  to  be 
saved,  he  often  seeks  its  satisfaction  in  his  own  way, 
and  therefore  misses  the  true  goal.  It  is  worthy  of 
notice  that  those  who  are  here  represented  as 
iT^Tr]irovTes  desire  it  is  true  the  entrance,  but  not  de- 
finitely 5ia  TTJs  (7T€j'7)s  Srvpai.  One  may  do  much 
for  his  own  salvation,  and  without  success,  if  he 
omits  the  one  thing  that  is  needful. 

Shall  not  be  able. — Understand  principally  the 
moral  impossibility  of  entering  into  God's  kingdom 
in  another  way  than  that  of  the  narrow  gate 
{=/j.eTdfoia).  When  this  shall  come  to  light  the  Sa- 
viour shows,  vss.  25-27. 

Vs.  25.  When  (namely). — The  vss.  25-27  contain 
two  examples  of  fruitless  and  vain  seekmg  to  enter. 
First,  thei/  knock,  and  call,  but  too  late ;  then,  vs. 
27,  they  appeal,  but  without  reason,  to  their  acquaua- 
tance  with  the  master  of  the  house.  The  similitude 
is  not  borrowed  from  a  wedding  to  which  single 
guests  come  too  late  (Matt.  xxv.  10-12),  but  from 
a  family  whose  head  has  waited  as  long  as  possible 
for  a  return  of  the  members  of  the  family  wander- 
ing about  outside  ;  who  now,  when  the  time  of  wait- 
ing has  expired,  inexorably  refuses  to  admit  them. 
Observe  the  striking  climax  :  first,  standing  some 
time  without,  then  knocking,  then  calling,  finally  re- 
minding of  former  acquaintance,  but  all  in  vain. 

I  know  ye  not  whence  ye  are. — With  these 
words  the  Lord  in  the  most  decided  way  denies  that 
they,  let  them  be  otherwise  what  they  would,  are 
members  of //is  fiimily.  This  declaration  is  immedi- 
ately after  repeated,  yet  with  still  greater  emphasis, 
which  sufficiently  shows  that  the  judgment  is  inexo- 


218 


THE   GOSPEL  ACCOKDDfG  TO   LUKE. 


rable,  and  that  a  stem  aTroo-rr/Te  follows  it.  *'  How 
can  He  call  them  workers  of  iniquity  if  He  is  so 
wholly  ignorant  of  them  ?  For  this  very  reason : 
because  they  outwardly  stood  so  very  near  to  Him, 
and  have  become  inwardly  so  very  strange  to  Him  ; 
have  become,  in  the  figurative  sense,  barbarians, 
whose  origin  is  so  wholly  from  a  remote  distance,  so 
deeply  back  in  the  darkness,  that  the  Lord  of  worlds, 
so  to  say,  cannot  know  their  descent :  and  because 
they,  by  the  fact  that  they  have  for  the  Saviour  of 
the  world  so  darkened  their  being,  betray  that  they 
must  have  come  by  great  evil  deeds  to  this  terrible 
self-marring."     Lange. 

Vs.  26.  We  have  eaten  and  drunk. — See 
on  Matt.  vii.  22.  Here  we  are  especially  to  empha- 
size the  fact  that  it  is  an  eating  and  drinldng  before 
the  Lord  (ivwrnov)  that  is  spoken  of,  without  inward 
communion  with  Him  ;  while  what  follows,  "  in  our 
streets,"  is  meant  to  signify  that  He  had  previously, 
at  all  events,  known  them  well,  and  that  it  was  al- 
most impossible  that  they  should  now  be  so  en- 
tirely strange  to  Him.  The  attempt  to  bring  the  ap- 
parently so  forgetful  master  of  the  house  in  this 
way  to  recollection  is  taken  from  the  very  life.  The 
reminder  of  His  teaching  and  preaching  on  the  streets 
indicates  at  the  same  time  that  it  is  no  one  else  that 
is  here  spoken  of  than  the  very  Christ  who  appeared 
in  the  flesh. 

Vs.  28.  There  shall  be. — In  a  certain  sense  a 
third  ap^eaBe,  and  that  the  most  terrible  of  all.  The 
expelled  are  now  represented  as  those  who  find 
themselves  in  the  midst  of  night  (hell),  but  at  this 
remove  are  yet  witnesses  of  the  joy  which  awaits  the 
members  of  the  family.  As  participants  of  this  joy 
the  patriarchs  and  prophets  of  the  Old  Testament 
come  here  into  the  foreground,  the  spiritual  ances- 
tors of  the  same  children  who  now,  through  their 
own  fault,  have  become  so  wretched.  The  Mar- 
cionitic  reading,  Trarras  tovs  SiKaiovs,  designedly 
withdraws  from  the  representation  this  Israelitish 
element  which  the  connection  necessarily  requires, 
and  is,  therefore,  on  this  internal  ground  to  be  re- 
jected (against  Volkmar). 

Vs.  29.  And  they  shall  come. — See  on  Matt, 
viii.  11, 12. — Itis  worthy  of  note  that  here  the  mention 
of  theTToAAoi  is  omitted,  which  we  find  in  the  parallel 
passage.  For  the  Saviour  would,  by  the  repetition  of 
this  word,  even  here,  have  given  a  decided  answer  to 
the  question  (vs.  23),  which,  however,  was  not  in  His 
intention,  and  was  in  conflict  with  His  wisdom  in  teach- 
ing. Yet,  from  the  image  of  a  company  at  table,  we 
may  perhaps  infer  that  we  are  not  to  understand  in- 
dividuals only.  As  respects,  moreover,  the  signifi- 
cance of  the  judgment  here  passed  by  the  Saviour, 
we  must  undoubtedly  concede  that  by  it,  according 
to  the  connection,  not  eternal  damnation,  but  the 
temporal  exclusion  of  the  Jews  from  the  blessings 
of  the  Messianic  kingdom  is  meant  (Stier),  while 
on  the  other  hand  nothing  hinders  us  either 
from  referring  the  here-apphed  Biblical  method  of 
speech  in  its  whole  force  to  the  eternal  fate  of  those 
who  persevere  in  unbeUef  and  impenitence  even  to 
the  end. 

Vs.  30.  There  are  last. — "  Respecting  the 
originality  of  these  gnomes,  uttered  in  various 
places  and  in  different  connections,  we  cannot  in  any 
one  passage  decide."  Meyer.  The  sense  is,  how- 
ever, in  the  different  passages,  different.  Matt.  xix. 
30  the  TrpaiToi  are  it  is  true  edxaroi,  but  not  for  that 
entirely  excluded  from  the  kingdom  of  God ;  here 
they   decidedly  are.      There   it  is   only  a   putting 


back,  here  it  is  an  entire  rejection,  that  takes 
place.  There  the  Saviour  had  in  mind  servants 
craving  reward,  here  unbelieving  rejectors  of  Him- 
self. Besides,  He  here  speaks'  (without  article)  in  a 
wholly  general  manner  of  some  Trpwroi.  and  of  some 
^axa-roi,  and  thereby  leads  the  questioner  (vs.  22) 
back  into  his  own  heart,  that  he  may  maturely 
weigh  on  which  side  he  stands. 

What  impression  this  whole  instruction  of  the 
Saviour  made  upon  this  unnamed  man  the  Scripture 
does  not  mention.  Apparently  it  was  too  superfi- 
cial to  enable  him  to  fathom  in  its  whole  fulness 
the  deep  sense  of  the  word — the  decided  announce- 
ment of  the  rejection  of  Israel.  It,  however,  re- 
mains remarkable,  and  also  serves  as  a  proof  that 
these  chapters  in  Luke  have  reference  to  the  last 
period  in  the  public  hfe  of  our  Lord,  that  it  is  pre- 
cisely here  and  m  the  three  parables  of  the  follow- 
ing chapter,  that  this  thought  of  the  calUng  of  the 
Last  before  the  unthankful  First,  comes  so  strongly 
into  the  foreground.  It  is  shown  in  this  that  the 
fruitless  labor  of  Jesus  on  the  house  of  Israel  is  now 
soon  to  come  to  an  end. 


DOCTRINAL  AND  ETHICAIi. 

1.  This  whole  discourse  affords  a  weighty  con- 
tribution to  the  rjght  estimation  of  the  kingdom  of 
God.  On  the  one  hand  this  appears  before  us  as 
something  in  the  highest  degree  desirable.  He  who 
enters  therein  is  blessed  (vs.  23);  he  finds  himself 
in  the  most  desirable  company  of  the  blessed  (vss. 
28,  29),  and  has  received  a  place  among  the  first 
(vs.  30) ;  but  on  the  other  hand  it  is  impossible  to 
inherit  this  kingdom  without  personal  conflict,  and 
although  not  a  few  sit  there  at  table  (vs.  29),  yet 
many  seek  access  in  vain  (vs.  24).  Without  doubt 
the  Saviour  has  here  in  the  mention  of  these  fruitless 
seekers,  not  only  the  unrighteous,  but  also  the  self- 
righteous  in  mind.  Accoi'dingly,  the  here  pro- 
posed question  is  not  hard  to  answer.  The  entrance 
to  the  kingdom  of  God  is  not  so  difficult  as  many 
have  believed,  for  the  naiTOw  door  stands  open  to 
all ;  but  this  entrance,  again,  is  not  so  easy  as  many 
imagine,  for  only  with  hard  conflict  does  one  enter 
therein,  and  many  seek  it  in  vain. 

2.  As  upon  the  nature  of  this  kingdom,  so  is  there 
here  thrown  upon  the  character  of  its  King  a  bright 
light.  On  the  one  hand  we  are  seized  with  a  sense 
of  His  holy  severity  ;  on  the  other,  of  His  love  stoop- 
ing to  the  dust.  But  above  all  we  admire  His  in- 
comparable v.isdom  in  teaching,  by  which  He  knows 
how  to  bring  back  the  questioner  from  the  unfruit- 
ful domain  of  speculation  to  that  of  Praxis.  In  this 
view  the  Saviour  is  a  never-equalled  example,  espe- 
cially for  spiritual  converse  with  such  members  of 
the  Church  as  direct  their  eye  rather  to  the  dark 
than  to  the  bright  side  of  the  Gospel ;  who  sub- 
tilize upon  the  /Sn^Tj  rod  Qeov ;  who  would  rather 
dispute  about  predestination  than  listen  to  the  per- 
sonal requirements  of  faith  and  conversion ;  in  a 
word,  who  continually  are  beginning,  where  on  the 
other  hand  they  ought  to  stand'Still  and  conclude. 
Comp.  Deut.  xxix.  20.  L'nnecessary  questions  the 
Gospel  answers  only  to  a  certain  degree ;  but  to  the 
one  thing  that  is  needful  the  answer  is  to  be  read, 
Acts  xvi.  30,  81. 

S.  Here  also,  as  in  vss.  34,  35,  the  Saviour  gives 
for  the  failure  of  so  many  to  be  saved,  an  ethical, 
no  metaphysical  ground.     He  considers  the  matter 


CHAP.  Xm.  22-30. 


219 


entirely  from  the  anthropological  side.  Very  espe- 
cially is  this  method  a  fitting  and  profitable  one  for 
popular  instruction. 

4.  What  the  Saviour  here  says  in  relation  to  the 
rejection  of  Israel  must  be  complemented  from  that 
which  His  apostle  teaches  respecting  this  (Kom.  xi. 
25,  26);  the  gifts  and  calling  of  God  are  without 
repentance.  What,  however,  gives  to  this  instruc- 
tion the  highest  significance  for  all  following  tunes 
and  races,  is  the  earnest  declaration  that  no  outer 
participation  in  the  blessings  of  the  Messianic  king- 
dom can  give  claim  to  future  blessedness,  unless 
one  has  really  taken  in  earnest  the  requirement  of 
/j.eTa.poia. 

5.  The  inexorable  sternness  with  which  the 
householder,  even  after  the  repeated  calling  and 
begging,  unconditionally  refuses  entrance,  contrasts 
remarkably  with  the  great  laxity  with  which  many 
preachers  and  theologians  continually  bring  for- 
ward the  aTroKaTaffTacris  iravrwv  as  an  infallible  ex- 
pectation. Without  the  solemn  conception  of  an 
"  everlastingly  too  late,"  the  preaching  of  the  Gospel 
is  robbed  of  its  most  salutary  salt. 

6.  Even  if  we  do  not  venture  with  Bengel  to 
maintain  that  in  the  order  of  the  four  regions  of 
Heaven  (East,  West,  North,  South),  the  course  of 
the  history  of  missions,  which  began  in  the  Orient, 
and  now  stand  in  the  South,  is  given,  yet  unques- 
tionably the  here-uttered  principle:  "There  are 
last,"  &c.,  has  its  great  significance,  even  for  Chris- 
tian mission  labor.  Many  nations  that  might  be  called 
first,  compared  with  other  participants  of  the  faith, 
and  heirs  of  the  kingdom,  have  retrograded,  be- 
cause they  have  become  sluggish  and  cold.  Others, 
who  were  originally  poor,  unknown,  and  in  the  back- 
ground, come  forward  in  the  ranks  of  Christian  na- 
tions with  honor.  And  what  is  here  said  of  first  and 
last  has  found  its  literal  fulfihnent  in  Israel  and  the 
heathen  world.  Christian  Europe  may  well  pray  that 
this  may  not  become  true  in  respect  of  itself,  and 
that  the  rain  of  the  Spirit  which  bedews  America 
and  the  remote  heathen  lands,  may  not  continue 
withheld  from  its  own  soil. 


HOMILETIC.\X  AND  PKACTICAI,. 

The  question  :  What  shall  I  do  to  be  saved  ?  the 
most  urgent  question  of  life. — The  question  whether 
few  are  saved,  may  be  put  from  different  motives  : 
1.  From  idle  curiosity  ;  2.  from  concealed  concern  ; 
3.  from  secret  pride  ;  4.  from  true  love  of  man. — 
Salvation  no  matter  of  abstract  speculation,  but  of 
persevering  personal  conflict. — Strive  to  enter  in : 
1.  A  weighty  requirement ;  2.  a  just  requirement ; 
3.  a  beneficent  requirement ;  4.  a  practicable  re- 
quirement.— Many  seek  to  enter  in  but  are  not  able : 
1.  When  they  will  enter  in  through  another  door 
than  the  narrow  one;  2.  when  they  will  enter  in 
through  the  narrow  door  indeed,  but  only  if  they 
have  made  it  somewhat  wider ;  3.  when  they  will 
enter  in  through  the  narrow  door  indeed,  but  without 


leaving  behind  what  cannot  be  taken  along. — Salva- 
tion as  far  from  being  easy  as  from  being  impossi- 
ble.— The  solemn  significance  of  the  "  everlastingly 
too  late."  First  are  able,  but  will  not ;  afterwards 
will,  but  are  not  able. — The  narrow  door  :  1 .  Sought 
too  slothfuUy ;  2.  found  too  late. — The  door  is 
closed:  1.  When?  2.  for  whom?  3.  for  how  long? — 
We  must  be  born  of  God,  or  else  the  Lord  Himself 
does  not  know  whence  we  are. — No  excuses  wiU 
help  when  the  day  of  grace  has  gone  by. — Knocking 
at  the  door  of  grace  helps  on  this  side,  but  not  on 
the  other  side,  of  the  grave. — The  increased  anger 
of  the  Jews  when  they  saw  that  others  were  called  to 
the  participation  of  the  salvation  by  themselves  re- 
fused, revealed  itself  even  in  their  bitterness  to- 
wards the  first  believing  Gentiles.  Acts  xv.  45,  46. — 
The  fathers  called  out  of  pure  grace,  the  children 
thrust  out  by  their  own  fault. — Tlae  kingdom  of  God 
is  like  to  a  feast:  1.  The  entertainment;  2.  the 
entertainer ;  3.  the  guests  ;  4.  the  spectators. — A 
too-late  repentance  is  in  vain.  Many  firet  shall  be 
last;  many  last  shall  be  first.  1.  The  truth  of  this 
saying :  a.  in  the  days  of  the  Saviour,  h.  in  the  Chris- 
tian world  of  all  following  days,  c.  in  the  sphere  of 
missions ;  2.  Causes  of  this  phenomenon :  a.  pride 
and  slothfulness  of  many  first,  b.  the  earnestness  and 
eagerness  for  salvation  of  many  last,  c.  the  holy  love 
of  God  which  regards  all  according  to  their  works ; 
3.  Value  of  this  observation  :  it  preaches  •«.  to  the 
last  courage,  b.  to  the  first  humility,  c.  to  both  faith 
on  the  Lord,  who  will  be  the  centre  of  union  between 
first  and  last. — "  This  saying  should  terrify  the 
greatest  saints."     Luther. 

Starke  : — It  is  indeed  of  moment  to  know  the 
character  of  those  who  are  saved,  but  not  the  num- 
ber of  the  saved. — Canstein  : — Men  have  indeed  the 
desire  for  future  blessedness,  but  it  is  the  smallest 
number  who  value  it  so  highly  that  for  it  they  are 
willing  to  give  up  the  present  and  visible. — Qces- 
NEL : — God  has  His  hours,  which  man  must  not  let 
shp  by  in  vain. — Zeisics  : — Late  repentance  seldom 
true  repentance. — Osiander  ; — Hypocrites  are  be- 
fore God,  with  all  their  outward  holiness,  but  workers 
of  iniquity. — Brentius  : — Who  here  in  the  kingdom 
of  grace  wUl  not  be  a  citizen,  and  member  of  God's 
family,  cannot  be  such  in  the  kingdom  of  glory ;  one 
has  relation  to  the  other. — They  who  are  farthest 
from  the  kingdom  of  God  often  receive  it  most  ea- 
gerly.— Lord,  everlasting  thanks  to  Thee  that  Thou 
hast  also  called  the  heathen ! — Canstein  : — God  has 
at  all  times  the  Church  on  earth  ;  He  is  not  bound  to 
any  nation. — Boast  not  of  thy  prerogatives  above 
others ;  it  may  before  evening  turn  out  otherwise 
than  it  was  at  early  morning. — Heubxer  : — There 
was  here  a  question  of  curiosity.  Many  such  there 
are  ;  so  was  also  the  question  concerning  the  salva- 
tion of  the  heathen,  and  concerning  evil  angels, 
among  theologians,  often  more  a  curious  one  than 
otherwise. — The  idle  expectations  of  those  who  im- 
agine themselves  to  have  a  right  to  salvation. — Not 
rank  or  nation,  or  the  like,  makes  worthy  of  salva- 
tion, but  doing  according  to  Jesus'  wilL 


220 


THE   GOSPEL  ACCORDING  TO   LUKE. 


EXEGETICAL  AJSTD  CRITICAL, 

Vs.  31.  The  same  day. — This  whole  narrative 
is  pecuHar  to  Luke,  but  bears  an  internal  character 
of  probability  and  consistency,  and  constitutes  un- 
questionably an  essential  link  in  the  series  of  his 
accounts  respecting  Herod,  with  reference  to  his 
relation  to  John  and  Jesus.  Remember  that  not 
only  Galilee,  but  also  Peiiea  and  the  boundary  dis- 
trict in  which  Jesus  now  was  (vs.  22),  belonged 
to  the  jurisdiction  of  Herod.  If  the  Saviour,  ac- 
cording to  ix.  51,  was  not  in  (hat  province,  this  is  a 
proof  that  here  another  journey  than  the  just-named 
district  is  designated  (against  De  Wette). 

Get  thee  out. — The  question  arises,  whether 
these  Pharisees  actually  spoke  in  the  name  of  Herod, 
or  whether  they  only  made  use  of  that  name  in  order 
to  expel  the  Saviour,  by  the  scattering  abroad  of  a 
false  report.  The  latter  view  (Olshausen,  Stier, 
Ebrard)  appears  at  first  sight  not  improbable,  since 
such  a  piece  of  craft  agrees  very  well  with  their 
character,  as  this  is  manifested  everywhere,  and  it 
could  hardly  be  assumed  that  Herod,  who  already 
previously  and  afterwards  again  (ch.  ix.  9  ;  xxiii.  8) 
manifested  so  much  curiosity  in  relation  to  Jesus, 
should  this  time  have  sent  such  a  message  to  Him. 
And  yet  this  difiBculty,  if  it  is  closely  considered,  is 
not  much  more  than  a  mere  appearance.  Self-con- 
tradiction belongs  to  the  character  of  those  whose 
conscience  is  ill  at  ease,  and  it  is  therefore  psycho- 
logically very  easily  conceivable  that  Herod,  some- 
times filled  with  desire  and  sometimes  with  fear, 
wished  at  the  one  time  to  remove  our  Lord  from  him, 
and  at  another  time  to  attract  Him  to  him.  So 
had  he  also  trembled  before  the  shade  of  John 
the  Baptist,  although  he  did  not  in  his  heart  believe 
in  immortaUty  or  eternal  life ;  and  so  might  he  just 
as  well  sometimes  wish  the  Nazarene  at  his  court, 
sometunes,  again,  beyond  the  boundaries  of  his 
province.  But  that  he  desired  the  latter  just  now, 
had  its  ground  perhaps  in  the  whisperings  of  the 
Pharisees  and  Sadducecs,  as  well  as  in  anger  at  the 
fact  that  the  company  of  Jesus'  followers  extended 
even  to  families  of  the  court-party,  ch.  viii.  3.  And 
as  now  wickedness  is  most  disposed  to  creep  in 
crooked  ways,  and  is  ever  of  cowardly  nature,  it  is 
quite  agreeable  to  his  disposition  that' he  should  use 


3.  The  Menace  of  Herod.     The  Woe  uttered  over  Jerusalem  (Vss.  31-35). 
(Yss.  Si  and  35  parallel  to  Matt,  xxiii.  37-39.) 

31  The  same  day'  there  came  certain  of  the  Pharisees,  saying  unto  liim   Get  thee  out 

32  and  depart  hence ;  for  Herod  will  [means  to,  OeXei]  kill  thee.  And  he  said  unto  them' 
Go  ye,  and  tell  that  fox,  Behold,  I  cast  out  devils  [demons],  and  I  do  cures  to-day  and 
to-morrow,   and    the  third  day  I  shall    be  perfected   [or,   I  shall  end  my  work  here], 

33  Nevertheless  I  must  walk  to-day,  and  to-morrow,  and  the  day  followino- :  for  it  cannot 

34  be  that  a  prophet  perish  out  of  Jerusalem.  0  Jerusalem,  Jerusalem,  which  killest  the 
prophets,  and  stonest  them  that  are  sent  unto  thee ;  how  often  would  I  have  gathered 
thy  children  together,  as  a  hen  doth  gather  her  brood  under  her  wings,  and  ye  would 

35  not !  Behold,  your  house  is  left  unto  you  desolate :  ^  and  verily  I  say  unto  you,  Ye 
shall  not  see  me,  until  the  time  come  when  ye  shall  say,  Blessed  'is  he  that  cometh  in 
the  name  of  the  Lord. 

.  *  Vs.  31.— After  the  J^ec.  ^fie'pa,  whidi  appears  to  deserve  the  preference  over  the  reading  S>pa,  accepted  bv  Scholz  and 
Gnesbach,  [Tischendorf,  Cod.  Sin.]  or..         f  j     ^.  ^^^  ooiu 

2  Vs.  35.—  Epr)ix.oi  is  omitted  by  a  preponderating  number  of  authorities,  and  is  probably  borrowed  from  Matt,  x^iii.  38. 

the  Pharisees,  who  in  turns  flattered  and  feared  him, 
as  messengers  to  the  Nazarene,  against  whom  he  did 
not  venture  to  fight  with  open  visor.  These  were 
imderhandedly  to  threaten  Him  with  possible  dan- 
gers ;  perhaps,  he  may  have  thought.  He  will  then  vol- 
untarily withdraw. — On  this  interpretation  the  answer 
of  the  Saviour  is  justified,  and  we  do  not  see  ourselves 
necessitated  to  discover  by  a  forced  interpretation  in 
the  a\wirri^  the  Pharisees  themselves,  and  in  this 
image  the  fact  that  the  Saviour  saw  through  the 
craft  and  the  lie.  On  all  these  grounds,  we  believe 
that  the  message  really  proceeded  from  Herod,  and 
that  the  answer  was  directed  to  this  Tetrarch. 

Vs.  32.  Tell  that  fox.— Intimatmg  craft  and  sly- 
ness. Proofs  of  this  significance  (proofs  super- 
fluous, as  the  matter  is  self-evident),  are  found  in 
Wetstein,  a.  o.  Against  the  oljection,  that  such  an 
answer  to  Herod  on  the  part  of  Jesus  would  have 
been  hardly  seemly,  it  must  be  remarked,  that 
antiquity,  in  this  respect,  was  not  so  excessively 
courtly  as  modern  times  ;  that  the  man  who  wasted 
the  vineyard  of  the  Lord  (Canticles  ii.  15),  fully  de- 
served this  name,  and  that  surely  no  one  in  this  re- 
spect deserved  less  to  be  spared  than  this  tvrant, 
who  had  shortly  before  stained  his  hands  with  a 
prophet's  blood.  Moreover,  the  Saviour  has  here 
yet  more  the  man  than  the  prince  in  mind  (Lange), 
and  the  fear  of  drawing  upon  Himself  the  displeasure 
of  such  a  man,  did  not  in  the  least  measure  arise  m 
Him,  as  appears  from  the  message  which  He  im- 
mediately adds.  There  is  not  therefore  any  need  of 
assuming  that  this  whole  message  of  the  Pharisees 
was  only  the  consequence  of  an  uncertain  report,  or 
of  a  cabal  which  these  had  formed  with  the  cour- 
tiers of  Herod  (Riggenbach).  In  this  very  thing 
Herod  already  showed  himself  worthy  of  the  name 
of  "  Fox,"  that  he  availed  himself  for  once  of  such 
go-betweens,  who  at  all  events  wished  the  removal 
of  the  Lord  as  ardently  as  he. 

Behold  I  cast  out  demons. — Intentionally  the 
Saviour  speaks  not  of  His  words  but  of  His  miracu- 
lous deeds  ;  because  these  had  most  strongly  excited 
the  uneasiness  of  Herod  (chap.  ix.  9).  We  have 
already  seen  before,  that  To-Day,  To-Morrow,  and  the 
Third  Day,  are  no  proverbial  mtimation  of  a  biief 
but  ascertained  period  of  time,  but  are  the  exact 
statement  of  the  time  which  the  Saviour  needed  for 
travel  from  Peraea  to  Bethany,   in  the  immediate 


CHAP.  Xni.  31-35. 


221 


neighborhood  of  Jerusalem. — TeAeioCjuaijPresent  Mid- 
dle, not  in  the  sense  of  "  I  die,"  which  is  in  conflict 
as  well  with  the  connection  as  with  the  usus  loquen- 
di ;  but  in  the  sense  of  "  I  accomplish."  Not  My 
work  in  general,  but  this  part  of  My  work,  the  casting 
out  of  demons,  &c.  Not  an  instant  earlier  will  He 
leave  the  domain  of  the  Tetrarcb,  than  the  mission 
to  be  accomplished  by  Him  is  discharged.  Herod 
might  therefore  have  spared  himself  the  trouble  of 
such  an  embassy.  "  This  is  one  of  the  deepest 
'  words  in  the  mouth  of  Jesus,  which  opens  a  view 
into  the  innermost  essence  of  His  history."  Baum- 
garten. 

Vs.  33.  Nevertheless  I  must. — "No  obscure 
and  apparently  inaccurately  reported  utterance  "  (De 
Wette),  but  a  very  inteUigible  intimation  that  He 
has  nothing  to  fear  from  Herod,  as  long  as  His  day 
of  hfe  endures,  and  that  He  united  the  fullest  repose 
in  the  present  with  the  clearest  consciousness  of  His 
impending  departure.  Very  well  does  Meyer  give  the 
nexus  of  ihe  thoughts  :  "  Nevertheless  (although  I  do 
not  allow  Myself  to  be  disturbed  in  that  three  days' 
activity  by  your  devices),  yet  the  necessity  lies  before 
Me  that  I  to-day,  to-morrow,  and  the  next  day, 
should  follow  your  Tropewou  ivrtvQiv,  since  it  is  not 
admissible  that  a  prophet  perish  out  of  Jerusalem." — 
That  definite  time  therefore  He  still  continues  to 
work  in  Galilee,  but  at  the  same  time,  while  He  so 
works,  proceeds  towards  Judsea ;  not  because  Herod 
chfises  Him  away,  but  because  He  must  follow  a 
higher  decree,  since  it  would  conflict  with  all  rule 
that  a  prophet  should  be  slain  out  of  the  capital, 
which,  so  to  express  it,  possessed  in  this  respect  a 
sad  monopoly.  It  appears  at  once  that  the  three 
days  in  vs.  33  can  denote  no  other  space  of  time 
than  in  vs.  32. 

It  cannot  be. — Holy  irony  united  with  deep 
melancholy.  On  the  third  day  will  the  Saviour  be 
at  Jerusalem,  which  is  destined  afterwards  to  become 
the  theatre  of  His  bloody  death.  The  view  of  Sepp 
(/.  c.  ii.  p.  424),  that  the  three  days  here  were 
meant  to  be  a  symbolical  intimation  of  the  three 
years  of  the  public  life  of  the  Lord,  is  arbitrariness 
itself,  and  in  direct  conflict  with  the  connection.  The 
common  objection  against  this  saying  of  the  Saviour, 
that  all  the  prophets  nevertheless  were  not  killed  at 
Jerusalem, — among  others  John  was  not, — is  best 
refuted  by  the  remark  that  the  latter  had  not  fallen 
as  a  victim  of  the  unbelief  of  the  Jews,  and  that  the 
Saviour  here  does  not  mean  to  give  statistics,  but  a 
general  rule.  Besides  this,  it  is  less  the  local  situation 
that  is  here  in  view,  than  the  symbolical  significance 
of  Jerusalem  as  the  capital  of  the  Theocratic  State. 
Every  murder  of  a  prophet  committed  by  the  Jews, 
proceeded  mediately  or  immediately  from  the  elders 
of  the  people,  who  had  thei-e  their  seat ;  as  for  ex- 
ample, the  horrors  of  the  reign  of  terror  at  the  end 
of  the  last  century,  in  the  south  of  France,  proceeded 
from  Paris  as  the  centre.  As  to  the  rest,  the 
Pharisees  themselves  might  now  judge  how  insignifi- 
cant in  the  eyes  of  the  Lord,  after  such  a  Se?  ordered 
by  a  higher  hand,  a  casual  and  passing  threat  hke 
that  of  Herod  must  be. 

Vs.  34.  O  Jerusalem,  Jerusalem. — Comp.  xxiii. 
37-3'J,  Lancje,  ad  loc.  If  we  will  not  assume  that 
this  expression  also  was  used  twice  by  the  Saviour 
(Stier),  we  have  then  to  choose  between  its  arrange- 
menc  in  Luke  or  in  Matthew.  The  former  is  assumed 
by  Olshauson,  the  other  by  De  Wette,  Ebrard,  Lange, 
Meyer,  and  many  others.  The  lamentation  over 
Jerusalem  is  imquestiouably  nmch  more  plamly  ex- 


plicable at  the  end  of  the  public  life  of  Jesus,  at  His 
last  leaving  of  the  temple,  than  here,  when  He  was 
yet  far  from  Jerusalem.  This  lamentation  appears 
to  have  been  taken  up  by  Luke  in  this  place,  only  on 
account  of  its  logical  connection  with  vs.  32,  and  so 
far  not  incongruously. 

Vs.  35.  Blessed  is  He  that  cometh. — The  view 
(Wieseler,  Paulus)  that  the  Saviour  here  means  the 
customary  Easter  greeting  of  the  inhabitants  of  the 
city  to  the  arriving  pilgrims,  and  therefore,  in  other 
words,  means  to  give  notice  that  He  would  not  be 
seen  before  this  feast  any  more  in  the  capital,  appears 
to  us  unnaturalness  itself,  and  to  be  only  grounded 
on  harmonistic  predilections.  Why  should  the 
Saviour  have  expressed  Himself  so  indirectly,  if  He 
thereby  would  state  nothing  else  than  the  term  of 
His  impending  arrival  in  the  capital  ?  The  true  ex- 
plication see  in  Lange,  on  the  parallel  passage. 

DOCTMNAIj  and  ETHICAl,. 

1.  Already  here,  as  also  farther  on  in  the  history  of 
the  Passion,  we  see  that  secular  and  spiritual  might 
conspire  against  the  Saviour.  In  a  certain  measure, 
the  fulfilment  of  the  prophetic  word.  Psalm  ii.,  Herod 
appears  here  aUied  with  the  Pharisees,  as  afterwards 
(chap,  xxiii.  1 2)  with  Pilate,  both  times  in  opposition 
to  Jesus. 

2.  In  a  striking  manner,  over  against  the  craft 
and  cowardice  of  the  tyrant,  does  the  vmdisturbed 
clearness  of  vision  and  the  steady  courage  of  the 
Son  of  man  come  into  view  ;  to  this  moment  also  in 
His  history  is  the  declaration  John  xi.  9,  applicable. 
Over  against  the  fox,  the  Saviour  appears  in  laml> 
like  patience,  but  also  in  lion-like  courage. 

3.  These  words  of  the  Saviour  belong  to  the 
prophecies  of  His  suffering  and  dying,  in  the  wider 
sense  of  the  word.  They  show  that  He  is  plainly 
conscious  to  what  an  end  His  earthly  course  wiU 
come,  where  this  end  awaits  Him,  and  by  whom  it 
was  to  be  prepared  for  Him.  Such  a  departure  out 
of  Herod's  province  is  certainly  to  be  regarded  as  a 
victory.  No  one  takes  His  life  from  Him ;  He  alone 
has  power  to  lay  it  down  (John  x.  18). 

4.  The  heart-thrilling  lamentation  of  the  Saviour 
over  Jerusalem,  aftbrds  a  powerful  testimony  against 
the  fatalistic  view,  as  if  Jerusalem  must  have  fallen 
at  all  events  and  absolutely.  Either  the  tears  of  our 
Lord  over  His  land  and  people  are  an  illusive  sem- 
blance, or  we  must  on  the  strength  of  such  expres- 
sions assume  not  only  an  abstract,  but  a  very 
essential  possibility  that  the  chosen  people,  if  it  really 
had  known  the  time  of  its  visitation,  would  yet  have 
been  spared  and  preserved.  "  The  might  of  the 
Almighty  appears  as  powerlessness  before  the  stifl- 
neckedness  of  the  creature,  and  has  only  tears  to 
overcome  it  with.  Whose  heart  will  venture  to 
ansv/er  here  with  a  system  of  the  head :  Thy  wiU- 
iug  and  drawing  was  now  no  truly  earnest  one,  Thy 
lamentation  was  only  a  scoffing  and  sport,  for  Thy 
irresistible  grace  was  not  present  to  give  them  the 
will  y"     Stier. 

5.  Now  as  ever  is  the  threat  fulfilled  upon  Israel : 
"  Ye  shall  no  longer  see  Me."  Their  senses  are 
blinded,  and  the  veil  of  the  Talmud,  which  hangs 
over  their  eyes,  is  twice  as  heavy  as  the  veil  of  Moses. 
But  the  last  promise  also  :  "  until  the  time  come,"  &c., 
points  to  a  happier  future,  which,  e.  ff.  Zechariah  xii., 
Rom.  xi.,  and  in  other  places  of  the  Scripture,  is  yet 
more  precisely  designated. 


222 


THE  GOSPEL  ACCORDING  TO  LUKE. 


HOMILETICAL  AKD  PRACTICAL. 

Jesus  over  against  false  friends  and  irreconcilable 
enemies. — The  dangerous  counsel  which  seeming 
friendship  gives  to  leave  the  appointed  post. — What 
the  one  Herod  had  begun,  the  other  after  thirty 
years  continues.  Now  that  the  Saviour  will  not  let 
Himself  be  lured  to  the  court  of  the  Tetrarch,  He  is 
expelled  from  His  jurisdiction. — How  restlessly  and 
yet  how  restfully  does  the  Saviour  strive  towards  the 
goal  set  before  Him. — The  Fox  over  against  the  Hen, 
Matt,  xxiii.  3*7. — The  Christian  also  is  in  a  certain 
sense  inviolable,  so  long  as  he  is  necessary  upon  the 
earth. — The  triumphant  return  from  Galilee. — The 
mournful  prerogative  of  Jerusalem. — Jesus  over 
against  Herod.  There  stand  over  against  one  an- 
other: 1.  Steady  courage  and  wretched  cowardice; 
2.  heavenly  simplicity  and  creeping  craft ;  3.  un- 
shaken fixedness  and  anxious  indecision  ;  4.  certain 
expectation  of  departure  and  powerless  threats. — Oh, 
Jerusalem,  Jerusalem  ! — How  Jerusalem  stands  re- 
lated to  the  Lord  and  the  Lord  to  Jerusalem. — The  re- 
jection of  Christ  the  culminating  point  of  the  wicked- 
ness of  Jerusalem. — Whoever  wiU  not  seek  refuge 
under  the  wings  of  the  Hen,  falls  as  a  booty  into  the 
talons  of  the  Eagle. — House  left  desolate. — Night  and 
morning  in  Israel's  state. — The  arousing  voice  of 
the  Saviour  to  Jerusalem  is  addressed  to  every  sinner : 
1.  The  loving  care  which  waits  for  Jerusalem ;  2. 
the  iniquity  which  reigns  in  Jerusalem ;  3.  the  com- 
passion which  laments  for  Jerusalem  ;  4.  the  retribu- 
tion which  comes  upon  Jerusalem  ;  5.  the  gleam  of 
light  which  breaks  through  for  Jerusalem. 


Starke: — Zeisius: — Satan's  way  in  his  children 
is  to  draw  the  saints  from  good  partly  through  craft, 
partly  through  terror,  but  a  Christian  must  take  no 
account  of  this. — Osiander  : — When  therefore  coun- 
sels are  brought  before  us,  we  should  measure  them 
according  to  the  word  and  our  own  vocation.  If 
they  are  contrary  thereto,  despise  them. — The  busi- 
ness of  true  teachers  requires  that  they  shoufd  call 
things  by  their  names :  who  shall  take  offence  with 
them  for  that  ? — God's  work  can  no  man,  how 
mighty  soever  he  be,  hinder  or  set  back. — In  great 
cities  great  sins  are  committed. — Shame  on  thee, 
thou  enemy,  who  often  dost  not  venture  to  call  by 
name  thy  real  or  supposed  injurer,  while  Jesus  did 
it ! — Zeisius  : — Not  the  loving  God,  but  men's  own 
wickedness,  has  the  fault  of  their  temporal  and 
eternal  destruction. — Osiander  : — The  persecution  of 
the  Gospel  is  the  principal  one  of  the  causes  why 
cities,  lands,  &c.,  are  laid  desolate. — Quesnel  : — 
What  a  fearful  wilderness  is  in  the  heart  when  God 
departs  from  it;  what  a  darkness  when  the  eternal 
light  no  longer  shines  therein ! — Bibl.  Wirt. : — The 
greater  the  grace  God  shows  to  a  people,  the  greater 
punishment  follows  if  this  grace  is  unthankfully  re- 
pelled. 

NiTzscn  : — Fred.  v.  p.  95 :  Christ  at  Jerusalem : 
— 1.  Calling  love  and  obstinate  repugnance ;  2. 
deadly  hatred  and  self-sacrificing  faithfulness. — 
Tholuck: — Fred.  i.  p.  173: — So  many  of  them  as 
are  lost,  are  lost  not  through  God,  but  through  their 
own  will  (0  Jerusalem,  Jerusalem  !): — 1.  What  ap- 
pears opposed  to  this  declaration ;  2.  what  confirms 
it ;  3.  to  what  it  summons  us. 


G.  The  So7i  of  Man  Eating  and  BrinMng.     Ch.  XIV.  1-24. 


1.  The  Healing  of  the  Dropsical  Man  and  the  Beginning  of  the  Discourses  at  Table  (Vss.  1-14). 
(Vss.  l-U,  Gospel  for  the  6th  Sunday  after  Trinity.) 

1  And  it  came  to  pass,  as  he  went  into  the  house  of  one  of  the  cliief  Pharisees  to  eat 

2  bread   on  the   sabbath  day,  that  they  watched    [were  watching]    him.     And,  behold, 

3  there  was  a  certain  man   before  him  which   had   the   dropsy.     And   Jesus   answering 
spake  unto  the  lawyers  and  Pharisees,  saying,  Is  it  lawful  to  heal  on  tlie  sabbath  day 

4  [or  not  ^]?     And  they  held  their  peace.     And  he  took  Imn^  and  healed  him,  and  let 

5  him  go;  And  answered  them,  saying,^  Which  of  you  shall  have  an  ass*  or  an  ox  fallen 

6  into  a  pit,  and  will  not  straightway  pull  him  out  on  the  sabbath  day?     And  they  could 

7  not  answer  him*  again  to  these  things.     And  he  put  forth  a  parable  to  those  which 
were  bidden  [invited],  when  he  marked  how  they  chose  out  the  chief  rooms  [places]  ; 

8  saying  unto  them,  When  thou  art  bidden   [invited]  of  [by]  any  man  to  a  wedding,  sit 
not  down  in  the  highest  room  [place]  ;  lest  a  more  honourable  man  than  thou  be  bidden 

9  of  [invited  by]  him ;  And  he  that  bade  [invited]  thee  and  him  come  and  say  to  thee, 
Give  this  man  place;  and  thou  begin  with  shame  to  take  the  lowest  room  [place]. 

10  But  when  thou  art  bidden  [invited],  go  and  sit  down  in  the  lowest  room  [place]  ;  that 
when  he  that  bade  [invited]  thee  conieth,  he  may  say  unto  thee.  Friend,  go  up  liigher : 
then  shalt  thou  have  worship  [honour]  in  the  presence  of  them  that  sit  at  meat  [at 

1 1  table]  with  thee.     For  whosoever  exalteth  himself  shall  be  abased  ;  and  he  that  hum- 

12  bleth  himself  shall  be  exalted.  Then  said  he  also  to  him  that  bade  him,  When  thou 
makest  a  dinner  or  a  supper,  call  not  thy  friends,  nor  thy  brethren,  neither  thy  kinsmen, 
nor  thy  rich  neighbours ;  lest  they  also  bid  [invite]  thee  again,  and  a  recompense  be 

13  made  thee.     But  when  thou  makest  a  feast,  call  the  poor,  the  maimed,  the  lame,  the 


CHAP.  XIV.  1-14. 


223 


14  blind :  And  thou  shalt  be  blessed ;  for  they  cannot  [have  not  wherewith  to]  recompense 
thee  :  for  thou  shalt  be  recompensed  at  the  resurrection  of  the  just. 

•  Vs.  3.— According  to  the  reading  6epaneva-ai.  ij  oO,  accepted  by  Tischendorf  on  considerations  not  without  weight, 
and  in  some  measure  already  supported  by  Lachmann.    The  Rec.  is  taken  from  Matt.  xii.  10. 


2  Vs.  5. — The  fuller  reading,  airoKpiO.  npos  axn.  elTrev,  is  critically  suspicious, 
Cod.  Sin.  inserts.] 


See  Lachmann  and  Meyer.    [B.  omits, 


3  Vs.  5.— The  widely-difPused  reading  uidj  appears  to  us,  often  as  it  has  been  vindicated,  on  internal  grounds  to  be 
reiected.  See  below  in  the  Exegetical  and  Critical  remarks.  [Yios  supported  by  A.,  B.,  10  other  uncials;  oi/o?  by  Cod. 
sin.,  3  other  imcials.  Yios  accepted  by  Lachmann,  Tischendorf,  Meyer,  Bleek,  Alfred,  Tregelles.  It  appears  to  me  that 
to  road  it  climactically  "  his  son,  or  even  his  ox,"  is  the  only  way  La  which  this  reading  becomes  tolerable,  notwithstand- 
ing its  weiglit  of  external  authority. — C.  C.  S.] 


*  Vs.  6. — The  aiiTiZ  of  the  Eecexila  is  imtenable. 
EXEGETICAIi  AND  CRITICAL. 

Vs.  1.  And  it  came  to  pass. — The  narrative 
of  the  healing  of  the  dropsical  man,  peculiar  to  Luke, 
belongs  without  doubt  to  the  journey  communicated 
ch.  siii.  22,  and  the  here-mentioned  meal  therefore 
took  place  apparently  on  one  of  the  there-mentioned 
three  days.  As  in  the  answer  of  the  Ssiviour  to  the 
Pharisees  (ch.  xiii.  31-33)  a  kind  of  melancholy  joy 
appears,  which  can  be  better  felt  than  described,  so 
was  it  undoubtedly  the  same  frame  of  mind  which 
impelled  Him  even  in  this  critical  period  of  His  life 
to  accept  a  dangerous  expression  of  honor,  and  sit 
down  at  the  table  of  a  Pharisee. 

One  of  the  chief  Pharisees. — According  to 
Grotius  and  Kuinoel,  it  was  a  Sanhedrist  belong- 
ing to  the  Pharisees,  and  according  to  De  Wette 
a- president  of  the  synagogue,  one  of  the  heads  of 
the  Pharisees.  They,  however,  had  as  a  sect  no 
chiefs  in  the  common  sense  of  the  word,  and  we 
shall  hardly  be  able  to  understand  anything  else  here 
than  a  Pharisee  who,  by  his  rank,  learning,  or  in- 
fluence, had  obtained  a  moral  predominance  over 
those  of  his  sect,  like  Nicodemus,  Gamaliel,  Hillel, 
Shammai,  or  others. 

To  eat  bread. — The  Jews  were  accustomed  on 
their  Sabbath  days  to  make  visits  and  give  enter- 
tainments, Nehemiah  viiL  10.  It,  however,  could  be 
done  the  more  easily,  without  actual  desecration  of 
the  Sabbath,  as  they  did  not  need  to  make  a  fire  for 
cooking  their  food,  as  they  had  already  prepared 
this  the  day  before ;  so  that  the  members  of  their 
family  had  to  perform  no  special  work  on  the  Sab- 
bath, Exodus  XXXV.  3.  We  are  not  here  to  under- 
stand, however,  a  public  banquet  (Paulus).  Our 
Lord  was,  on  the  other  hand,  as  had  several  times 
already  been  the  case,  invited  in  with  the  family, 
vs.  12.  It  belongs  to  the  peculiarities  of  Luke,  that 
he  loves  to  represent  to  us  the  Saviour  as  sitting  at 
a  social  table,  where  He  most  beautifully  reveals  His 
pure  humanity.  This  time  He  glorifies  the  meal 
through  table-talk  which,  more  than  that  of  any  other, 
was  "  seasoned  with  salt,"  Col.  iv.  6,  and,  according  to 
the  exceedingly  vivid  and  internally  credible  account 
of  Luke,  was  addressed  first  to  the  guests  (vss.  V-IO), 
then  to  the  host  (vss.  11-14),'  finally,  on  occasion 
being  given  (vs.  15),  to  both  (vss.  16-24).  A  Sab- 
bath miracle  takes  place  immediately  previously. 

Vs.  2.  Which  had  the  dropsy.  —  The  com- 
mencement Kal  ISou  evidently  emphasizes  the  unex- 
pectedness of  the  appearance  of  the  man,  who  had  by 
no  means  been  invited  as  a  guest,  since  Jesus,  after 
his  heaUng,  sends  hun  away.  Since  now  in  this 
place  we  read  nothing  of  a  great  throng  of  the  peo- 
ple, such  as  appears  to  have  been  found  at  other 
similar  meals,  in  consequence  of  which  this  man 
might  have  boldly  come  in,  it  is  highly  probable  that 
the  Pharisee  had  placed  him  there  with  a  malicious 
intention.     This  view  is  not  arbitrary  (Meyer),  for, 


vs.  1,  -we  read  that  the  Pharisees  were  watchung 
Jesus,  and  although  vs.  2  does  not  begin  with  yap,  yet 
it  appears  plainly  enough  that  here  the  very  crisis  is 
related  which  gave  occasion  to  such  a  lying  in  wait ; 
a  case  entirely  similar  to  that  in  Luke  vi.  6,  7. 
Therefore,  also,  we  find  the  patient  just  efiirpoaSieu 
avT.  in  a  place  where  he  must  meet  the  eye  of  the 
Saviour.  The  same  treacherous  disposition  lay  at 
the  bottom  of  the  hospitality  of  the  Pharisees,  as 
previously  at  the  bottom  of  their  friendly  warning, 
ch.  xiii.  31.  The  sick  man,  however,  probably  did 
not  know  to  what  end  he  had  been  led  there, 
nay,  perhaps  they  had  already,  by  large  promises, 
awakened  in  him  the  spark  of  faith  and  hope  which 
the  Saviour  always  made  the  condition  of  His  mira- 
culous power,  of  which,  however,  nothing  comes^  to 
be  mentioned,  unless  it  be  that  before  the  healing 
more  had  taken  place  between  Jesus  and  the  sick 
man  than  the  narrative  informs  us.  Perhaps  they 
thought,  in  view  of  the  helpless  condition  of  the 
dropsical  man,  that  the  healing  this  time  would  not 
succeed,  and  that  their  craftiness,  therefore,  would 
bring  the  powerlessness  of  the  Saviour  to  light.  And 
in  the  worst  case,  yet  even  by  a  heaUng  on  the  Sab- 
hath,  would  they  not  have  again  new  matter  for  an 
accusation  ?  Grounds  enough  which  might  occasion 
them  to  grant  to  this  unhappy,  perhaps  also  poor, 
man,  for  some  moments  the  honor  of  their  presence 
in  the  neighborhood  of  the  festive  table. 

Vs.  3.  And  Jesus  answering. — These  words 
of  the  Saviour  are  an  answer  to  this  act  of  His 
enemies,  and  to  the  secret  evil  thoughts  which  He 
had  therewith  read  in  their  hearts.  He  will  not  per- 
form the  miracle  without  first  showing  them  that  He 
sees  through  their  plan.  Therefore  He  begins  of  His 
own  accord  to  speak,  while  the  sick  man,  out  of 
timidity  before  so  distinguished  a  company,  or,  per- 
haps, in  the  expectation  of  a  friendly  word,  stands 
there  in  silence. 

Is  it  lawful. — In  a  certain  sense  we  can  say 
that  the  Saviour  shows  them  His  superiority  by  this, 
that  He  lays  for  them  with  so  categorical  a  question 
a  snare.  For  had  they  answered  unconditionally, 
Yes,  they  would  thereby  have  sanctioned  His  mira- 
cle ;  while  their  answering  No,  would,  in  this  par- 
ticular case,  have  betrayed  their  own  want  of  love. 
On  this  account  they  held  their  peace  as  before,  ch. 
vi.  9.  Only  after  this  triumph  does  the  Saviour  go 
on  to  speak  by  deeds :  He  lays  hold  of  the  dropsical 
man  with  mighty  hand  (eViAa/So^e^'o?)  and  lets  him 
go  from  Him  healed.  In  this,  however,  it  is  worthy 
of  note  how  He  still  spares  the  enemies  at  whose 
table  He  sits,  inasmuch  as  He  castigates  tlicm  not  in 
the  presence,  but  only  after  the  departure,  of  the 
recovered  man. 

Vs.  5.  Which  of  you.— Here  also,  as  before, 
the  act  is  vindicated  with  a  reference  to  daily  life, 
yet  this  time  again  in  a  peculiar  form,  with  relation 
to  the  nature  of  the  miracle.  At  the  healing  of  tho 
woman  whom  Satan  had  bound  eighteen  years,  ch. 


224 


THE  GOSPEL  ACCORDING  TO  LUKE. 


xiii.  16,  our  Saviour  speaks  of  the  loosing  of  the 
ox  and  ass.  Here,  where  a  dropsical  man  has  been 
made  sound,  He  speaks  of  a  well  in  which  the  cattle 
ran  the  danger  of  drowning  (a  minor  proof,  we  may 
cursorily  remark,  for  the  accuracy  of  the  Evangelist 
in  the  communication  of  the  sayings  of  the  Saviour). 
In  general,  the  Sabbath  miracles  of  our  Lord,  even 
with  inevitable  coincidences,  present  so  many  fine 
shades  of  difference,  that  the  opinion  (Strauss)  as  if 
all  were  only  mythical  variations  upon  the  same 
monotonous  theme,  is,  by  a  more  exact  comparison 
of  them,  best  shown  to  be  a  He. 

An  ass  or  an  ox. — The  reading  vl6s  has,  it  is 
true,  a  gi'eat  number  of  external  testimonies  for  it 
{see  the  enumeration  in  Lachmann  and  Tischendorf), 
and  has  been  acutely  defended  by  Rettig  (Stud,  imd 
Krit.,  1838),  but  brings  a  disturbing  element  into 
the  discussion.  There  is  here,  at  all  events,  plainly 
a  conclusion  a  minori  ad  majus,  which  by  the  com- 
bination of  Son  and  Ox  in  great  part  falls  away.  The 
appeal  to  the  paternal  sensibility  of  the  Pharisees 
would  here,  where  it  was  the  healing  of  a  stranger 
that  was  in  question,  have  entirely  failed  of  its  end. 
The  various  reading  mentioned  appears,  on  the  other 
hand,  to  require  an  explanation  in  this  way,  that  an 
ignorant  copyist  wished  to  put  a  still  stronger  ex- 
pression into  the  Saviour's  mouth  than  that  which 
He  had,  according  to  the  common  reading,  made  use 
of,  but  for  this  very  reason  weakened  involuntarily 
the  force  of  His  argument.  That  the  Saviour  wished 
here  to  express  the  ethical  principle,  that  what  we  do 
in  relation  to  our  own  on  the  Sabbath  we  are  also 
bound  to  do  for  others  (Meyer),  is  certainly  possible, 
but,  when  compared  with  similar  apologetical  dicta,  is 
yet  by  no  means  probable.  Had  the  Saviour  wished 
to  impress  the  rule.  Matt.  vii.  12,  in  this  manner,  the 
mention  of  the  ox,  at  all  events,  would  have  been 
superfluous.  Moreover,  the  son  in  the  well  appears, 
at  all  events,  in  a  somewhat  singular  case.  On  all 
these  grounds,  we  do  not  venture  to  apply  here  the 
elsewhere  so  trustworthy  rule,  lectio  difficilior  prce- 
ferenda.  The  various  reading  ivpo^aiov  (D.)  also 
points  already  to  an  uncertainty  of  the  reading,  in 
which  case  it  is,  perhaps,  safest  to  keep  to  the  Re- 
cepta. 

Vs.  v.  He  put  forth  a  parable  to  those 
which  were  invited. — The  word  "parable"  is 
here  to  be  taken  in  the  wider  sense,  not  in  that  of 
an  invented  narrative,  but  in  that  of  a  parabolic  ad- 
dress. Against  the  imputation  of  the  indecorum  of 
this  table-talk  (Gfrorer,  De  Wette),  see  the  remark 
on  ch.  xi.  37.  Meyer,  "Here,  moreover,  the  occur- 
rence with  the  dropsical  man  had  prepared  another 
point  of  view  than  that  of  urbanity ; "  and  if  we 
assume,  moreover  (Lange),  that  the  two  brief  para- 
bles also,  vss.  7-14,  bear  a  symbolic  character,  by 
which  the  relation  of  the  guests  to  the  kingdom  of 
God  is  intimated,  there  vanishes  the  lightest  sem- 
blance of  indecorum.  But  even  apart  from  this,  we 
are  not  to  forget  how  much  here  depended  on  the 
tone  of  the  speaker,  and  we  may  here  weU  remind 
the  reader  of  the  familiar  expression,  "  Quod  licet 
Jovi,  non  licet  bovi." 

When  He  marked. — The  unseemly  demeanor 
of  the  guests  gives  of  itself  the  occasion  for  the  first 
parable.  It  is  hard  to  suppose  that  the  Saviour  here 
wished  to  instruct  them  what  demeanor  became  them 
in  reference  to  the  feast  in  the  kingdom  of  God, 
since  He  does  not  regard  the  unbelieving  Jews  as 
those  who  really  sit  at  the  head  of  the  festal  board, 
but,  on  the  contrary  (vs.  18  seq.),  as  those  who  have, 


indeed,  been  invited  thereto,  but  have  not  made  their 
appearance.  No,  as  yet  the  instruction  is  framed 
entirely  according  to  the  circumstances  of  the  mo- 
ment: "Go  and  sit  down  in  the  lowest  place." 
We  might  almost  suppose  that  the  Saviour  Himself, 
with  His  disciples,  belonged  to  those  who  sat  below, 
and  with  right,  but  in  vain,  waited  for  a  higher  place, 
but  would,  however,  in  no  way  appropriate  this  to 
themselves.  In  this  case,  the  noblest  sense  of  dig- 
nity and  His  highest  hope  for  the  future  also  ex- 
pressed itself  in  the  utterance :  "  He  that  humbleth 
himself  shall  be  exalted,"  as,  on  the  other  hand,  a 
sharp  threatening  for  the  Jews  lay  in  the  warning, 
which  He  for  this  particular  case  utters  as  a  general 
truth :  "  He  that  exalteth  himself  shall  be  humbled." 
That  this  saying  was  one  of  those  which  the  Saviour 
on  different  occasions  could  very  fittingly  repeat, 
strikes  the  eye  at  once,  comp.  Matt,  xxiii.  12 ;  Luke 
xviii.  14.  As  to  the  rest,  the  whole  picture  is  taken 
from  life,  and  shows  anew  with  what  observant  look 
the  Saviour  often  noticed  the  most  habitual  usages 
of  daOy  life.  The  feast  which  is  here  spoken  of  is 
no  common  Su-kvov,  but  a  wedding,  in  which  deco- 
rum as  to  the  place  is  yet  more  important  than  on 
other  occasions.  Where  a  strife  arises  about  places, 
it  must  naturally  not  be  one  of  the  guests  but  the 
impartial  host  who  decides,  who  has  invited  the  one 
and  the  other  [ae  ku]  avrou,  te  et  ilium,  Vulg.).  To 
the  one  pressing  forward  with  so  little  modesty  he 
says  briefly,  "  Give  this  man  room ;  "  thus  put  back, 
he  begins  then  (^p|j?,  the  fingering  beginning  of  reced- 
ing, with  a  feeling  of  shame,  Meyer)  to  take  not  only 
one  of  the  lower  but  the  lowest  place  {rhv  eax-  tott.  ). 
"  Qui  semel  cedere  jubetur,  longe  removetur."  Ben- 
gel.  The  humble  one,  on  the  other  hand,  who  has 
gone  bhthely  and  joyfully  to  the  feast  {■;rop(vS>eis), 
and  contents  himself  there  with  the  lowest  place, 
receives  a  friendly  cplAe,  that  urges  him  to  come  up, 
if  not  in  every  case  to  the  highest  seat  of  all,  at  least 
higher,  avdoTepov,  and  the  honor  which  is  herewith  con- 
nected even  in  and  of  itself  gains  yet  double  worth  by 
the  fact  that  it  falls  to  him  ivu-mov  his  fellow-guests, 
comp.  Prov.  xxv.  6,  7. 

Vs.  12.  Then  said  He  also. — The  second  para- 
ble is  not  a  eulogy  on  the  host  because  he  had 
invited  the  Saviour,  although  He  did  not  belong  to 
the  high  in  rank,  and  to  his  friends  (Ebrard),  but  is, 
on  the  other  hand,  a  sharp  rebuke  on  account  of  a 
fault  which  is  almost  always  committed  in  the  choice 
of  guests  at  splendid  banquets.  It  is,  of  course, 
apparent  that  the  precept  of  the  Saviour  must  not 
be  understood  absolutely,  but  a  parte  potiori.  The 
Mosaic  law  had  already  allotted  to  the  poor  and 
needy  a  place  at  the  feast-table,  Deut.  xiv.  28,  29  ; 
xvi.  11  ;  xxvi.  11-13,  and  the  Saviour  also  wills  that 
one  should  henceforth  show  his  kindness  not  exclu- 
sively or  primarOy  to  those  who  can  most  richly 
requite  the  same.  The  thought  that  the  origin  of  the 
Christian  Agapa3  must  be  derived  from  this  precept 
(Van  Ilengel)  is  purely  arbitrary. 

Lest  they  also  invite  thee  again. — The  com- 
mon understanding  with  which  one  gives  a  feast  to  a 
man  of  consequence,  namely,  that  he  shall  be  invited 
in  turn,  the  Saviour  here  represents  as  something 
that  is  far  more  to  be  avoided  than  anxiously  to  be 
sought.  It  is  of  like  character  with  the  oTrexei"  tov 
^iiadov,  Matt.  vi.  5.  "  3Ietus,  inundo  ipiotus."  Bengel. 
Only  where  one  does  something,  not  out  of  an  every- 
day craving  for  advantage,  but  out  of  disinterested 
love,  does  the  Saviour  promise  the  richest  reward. 
Vs.  14.  At  the  resurrection  of  the  just. — 


CHAP.  XIV.  1-14. 


225 


The  last  phrase,  rS>u  SiKalouv,  would  have  been  entirely 
purposeless  if  the  Saviour  had  here  had  in  mind 
the  general  resurrection  which  He  describes,  e.  g., 
John  V.  28,  29.  He  distinguishes  like  Paul  (1  Thess. 
iv.  16 ;  1  Cor.  xv.  23)  and  John  (Rev.  xx.  5,  6)  be- 
tween a  first  and  a  second  resurrection,  comp.  also 
Luke  XX.  84-36,  and  impresses  thereby  on  this  oft- 
controverted  doctrine  the  stamp  of  His  unerring 
uurhs  i<pa.  At  all  events,  tliis  word  contains  a  germ 
which  is  further  developed  ui  the  later  apostolic 
writings.  Comp.  Bertholdt,  Christol.  Judworum^ 
§  38.  That  which  according  to  Paul  and  John  inter- 
venes between  the  first  and  second  resurrection,  the 
Saviour  here  leaves  untouched,  without,  however,  in 
any  respect  contradicting  it.  That  He  does  not 
speak  of  ^iKalocv  in  the  Pharisaical,  but  in  the  ethical, 
sense,  is,  of  course,  understood.  Nor  is  He  here  con- 
cerned to  praise  His  host,  who  had  invited  Him, 
vs.  1,  apparently  with  a  perverse  intent,  but  only  to 
lay  down  the  general  principle  which  in  social  inter- 
course may  never  be  lost  out  of  mind,  and  to  allude 
to  the  joyful  prospect  at  which  every  one  may  re- 
joice who  obediently  conforms  himself  to  this  pre- 
cept. 

DOCTRINAIi  AXD  ETHICAL. 

1.  See  Exegetical  and  Critical  remarks,  and  the 
remarks  on  Luke  vi.  1-11. 

2.  Here  also  the  Saviour  does  not  i-eject  the 
offered  feast  of  the  Pharisee,  and  shows  there!)y  the 
human  kindliness  of  His  character.  In  the  mirac- 
ulous deed  which  He  performs  on  the  occasion,  in 
the  humiliating  words  which  He  thereby  utters.  He 
reveals  His  Divine  greatness.  He  shows  even  in 
social  intercourse  a  free-spokenness,  but  at  the  same 
time  a  conscientiousness  and  dignity,  according  to 
which  His  disciple  can  direct  himself  in  all  cases 
with  safety. 

3.  The  warning  of  the  Saviour  against  seeking 
after  vain  honor  may  be  apphed  also  in  a  wider  sense 
to  the  seeking  after  high  places  and  offices  of  honor 
in  the  kingdom  of  God,  when  it  offends  us  to  see 
another  before  us,  in  which,  however,  the  high- 
aiming  ones  draw  upon  themselves  very  many 
a  humiliation.  So  far  this  admonition  coincides 
with  the  general  principles  stated  more  hi  detail. 
Matt,  xxiii.  6-8;  John  xiil.  1-17,  and  elsewhere. 
Comp.  1  Peter  v.  5  ;  James  iv.  6.  Here  the  Saviour 
represents  self-humiliation  as  an  act  of  holy  pru- 
dence. Other  motives,  however  powerful,  could  in 
this  connection  not  well  be  touched  upon.  But  cer- 
tainly he  acts  most  according  to  the  spirit  even  of 
this  admonition  who  names  himself,  with  Paul,  the 
chief  of  sinners,  1  Tim.  L  15. 

4.  The  eternal  rule  in  God's  government  according 
to  which  the  humble  is  raised  and  the  lofty  is  hum- 
bled, was  not  unknown  even  to  God-fearing  heathen. 
Comp.  the  admirable  answer  of  J<]sop  to  the  ques- 
tion. What  God  does?  '■'■  elata  deprimere,  humilia 
exlollere."  Yet  we  may  affirm  with  certainty  that 
humility  such  as  the  Saviour  here  and  in  other  places 
required,  remained  unknown  to  the  heathen,  and 
must  be  called  a  pecuUar  Christian  virtue. 

5.  Not  ungrounded  is  the  complaint  (Newton) 
that  the  Saviour's  precept  in  respect  to  those  whom 
one  must  principally  invite  to  a  feast  is  only  all  too 
often  foTgotten  by  His  disciples.  On  the  other 
hand,  however,  it  must  not  be  overlooked  that  ad- 
monitions of  this  kind  are  not  possible  to  be  inter- 
preted Kara  priTov,  but  rather  like  Matt.  v.  39-42, 

15 


and  similar  passages.  Upon  the  disinterested  temper 
which  is  here  emphatically  commanded,  all  at  last 
depends  in  the  case  of  His  disciples.  As  to  the  rest, 
even  heathen  antiquity  was  not  wholly  without  simi 
lar  precepts.  Call  to  mind  Martial's  poscis  mitnera, 
Sezfe,  non  amicos,  and  especially  the  remarkable 
words  of  Plato  in  the  Phcedrus,  Edit.  Bipont.  X.  293, 
a  proof  the  more  that  in  this  saying  of  the  Lord  a 
purely  human  feeling,  but  not  a  breach  against  deco- 
rum, expresses  itself.  To  the  Saviour  alone  did  it 
belong  to  bring  the  here-commended  principle  into 
direct  connection  wit'n  the  future  and  everlasting 
happiness  of  His  people. 

6.  What  the  Saviour  here  commends  to  others 
He  has  Himself  fulfilled  in  the  most  illustrious 
manner.  To  the  feast  in  the  kingdom  of  God 
He  has  principally  invited  not  such  as  were  re- 
lated to  Him  after  the  flesh,  and  from  whom  He 
might  hope  for  recompense  again,  but  the  poor, 
bhnd,  etc.,  in  the  spiritual  sense  of  the  word.  But 
for  that  reason,  also.  He  has  now  joy  to  the  full  in 
the  kingdom  of  the  Father,  and  a  name  that  is  above 
every  name. 


HOMILETICAL    AND  PEACTICU.. 

Even  in  the  thickening  conflict  of  His  life,  the 
Saviour  is  not  unreceptive  of  social  enjoyment. — The 
Sunday  meals,  Sunday  dangers,  Sunday  duties  of  the 
Christian. — Even  where  we  should  not  expect  it, 
hostile  looks  are  often  directed  against  us. — Human 
misery  in  the  midst  of  the  house  of  joy. — The  house 
of  mourning  and  the  house  of  feasting  (Eccles.  vii.  3) 
here  united  under  one  roof;  in  both  the  Lord  is 
perfectly  in  His  place. — Jesus  understands  even  the 
unuttered  sighs. — Where  Jesus  stretches  forth  His 
hand  there  follows  healing. — Humanity  even  towards 
beasts  is  also  promoted  by  the  Saviour. — Humanity 
towards  beasts  not  seldom  united  with  inhumanity 
towards  men.  [Eminently  exempUfied  among  the 
Hindoos. — C.  C.  S.] — Powerless  silence  over  against 
the  great  deeds  of  the  Lord :  1.  From  rancor ;  2.  from 
perplexity  ;  3.  from  inflexible  disdain. — The  seeking 
after  vain  honor:  1.  In  daily  life;  2.  in  Christian  hfe. 
— The  shame  prepared  for  unrestrained  craving  after 
honor,  even  on  this  side  of  the  grave. — "  Take  the 
lowest  place  "  (Address  at  the  Communion) :  1.  Even 
there  dost  thou  as  guest  most  fittingly  belong;  2. 
there  does  the  Host  love  best  to  see  thee;  3.  there 
does  the  feast  most  refresh  thee ;  4.  there  dost  thou 
most  quickly  attain  to  the  place  of  honor. — "  Whoso- 
ever exaUeth  himself,"  etc.:  1.  The  result  of  the 
world's  history ;  2.  the  fundamental  law  of  the  kmg- 
dom  of  God ;  3.  the  chosen  motto  of  every  Christian. 
— Selfish  profit  the  ground  of  most  of  the  exhibitions 
of  love  of  the  natural  man. — The  giving  of  feasts  is 
by  no  means  forbidden  to  Christians,  but  not, every 
feast  is  alike  good  in  the  eyes  of  the  Lord. — Recom- 
pense from  man  and  reward  from  God  go  seldom 
hand  in  hand. — The  blessedness  of  Him  who  receives 
no  earthly  recompense  for  his  love. — True  love  does 
not  only  help  the  needy,  but  it  quickens  and  gladdens 
him  also. — He  that  giveth  to  the  poor  lendeth  to  the 
Lord. — The  resurrection  of  the  just  a  tune  of  the 
noblest  recompense. 

Stakke: — BuExrics: — Although  learned  malice 
is  the  worst  of  all,  yet  one  has  not  to  be  too  greatly 
in  fear  of  it. — Canstein  : — People  of  repute  and 
preachers  should  consider,  wherever  they  are,  that 
notice  is  taken  of  them,  2  Cor.  vi.  3. — Our  entertain- 


226 


THE   GOSPEL  ACCORDING  TO  LUKE. 


ments  should  be  only  feasts  of  love,  but  falsehood  is 
the  first  dish  that  is  served  up. — Although  we  find 
ourselves  among  evil  people,  yet  we  shall  not  lack 
opportunity  to  do  good.  —  Cramer: — Silence  is 
sometimes  good,  but  malicious  silence,  when  one 
should  speak,  is  sin. — Canstein  : — Them  that  need 
help  we  should  willingly  assist,  and  not  allow  ourselves 
to  be  begged  out  aud  moved  with  long  entreaties, 
but  rather  anticipate  them  out  of  compassion. — Ac- 
cording to  circumstances,  it  is  fitting  and  profitable 
to  give  account  to  people  of  one's  doing. — Nova  Bibl. 
Tm6.  .-—Falsehood  is  put  to  shame  by  sincerity, 
craftiness  by  wisdom,  malice  by  the  light  of  truth, 
and  must  be  dumb. — It  is  good  at  a  meal,  even 
where  a  number  are  present,  to  hold  edifying  dis- 
course, 1  Tim.  iv.  5. — Zeisius  : — Among  the  proud 
tliere  is  ever  strife,  Prov.  xiii.  10. — Osiander: — 
Dear  Christian,  thou  must  concern  thyself  not  only 
for  godliness,  but  also  for  courteousness  and  good 
manners,  Phil.  iv.  8. — Nova  Bibl.  Titb. : — In  lowliness 
of  mind,  let  each  esteem  other  better  than  himself, 
Phil.  ii.  3. — Bkentius  : — Between  seeking  power,  and 
accepting  beseeming  honor  in  humility,  there  is  a 
great  distinction,  which  one  has  occasion  to  take 
good  note  of,  1  Thess.  ii.  5,  6. — Biblical  hospitality 
belongs  especially  to  the  poor  and  distressed. — 
Hedinger  : — Love  is  not  covetous ;  God's  children 
share  as  long  as  they  have. — To  entertain  the  poor 
and  needy  is  the  same  as  to  receive  Christ,  and  has 
the  promise  of  this  life  and  that  which  is  to  come, 
Isaiah  Iviii.  7. — Quesnel  : — Happy  indeed  does  he 
esteem  himself  who  in  case  of  need  advances  some- 
thing to  a  royal  prince  who  is  expecting  the  crown ; 
(pious)  poor  people  are  nothing  but  needy  princes ; 


the  kingdom  of  heaven  is  theirs ;  we  without  doubt 
make  our  fortune  if  we  lend  to  them  in  need. 

Heubner  : — The  dangers  in  high  society. — Jesus 
brings  the  man  into  his  heart;  he  is  himself  to  feel 
the  right  and  declare  it  to  himself. — Against  its 
will  the  evil  heart  must  secretly  acknowledge  the 
truth. — The  discourse  of  Christ  is  earnest,  convincing, 
but  never  satirical  against  His  enemies. — To  save  a 
man  from  danger  of  life  every  one  accounts  a  duty, 
why  then  not  also  to  save  his  soul  ? — Demeanor  of 
Christians  in  reference  to  rank. — The  power  of  dis- 
pensing with  worldly  honor  makes  worthy  of  honor. 
— Examples  of  exact  fulfilment  of  the  precept,  vss. 
12-14,  vol.  ii.  pp.  108-110. 

On  the  Pericope  : — Jesus  as  Guest  in  the  Phari- 
see's house. — The  dangers  of  Sunday. — The  right 
employment  of  Sunday.  —  Lisco :  —  Occasion  for 
thought  in  the  history  of  the  miracle;  Thou  shalt 
sanctify  the  solemn  day. — TJlber  : — The  bounds  of 
Christian  freedom :  1.  In  reference  to  Divine  service, 
vss.  1-6  ;  2.  to  intercourse  with  one's  neighbor,  vss. 
Y-11 ;  3.  to  temporal  recreation,  vss.  12-14. — Fuchs  : 
— Divine  service  on  Sunday :  1.  The  Divine  service 
of  the  temple ;  2.  Divine  service  of  the  house ;  3. 
Divine  service  of  the  heart. — Self-exaltation  and  self- 
humiUation:  1.  Their  nature;  2.  their  expression; 
3.  their  consequences. — Ahlfeld  : — How  celebrates 
the  living  Christian  Church  her  Sunday  ?  1.  She  has 
the  Lord  in  the  midst  of  her;  2.  exercises  love; 
3.  is  humble  before  the  Lord  her  God. — ^Wester- 
meter. — Jesus  at  the  table  of  a  Pharisee ;  how  He 
reveals  Himself :  1.  In  His  great-hearted  love ;  2.  in 
His  unsurpassable  wisdom ;  3.  in  His  humble  serious- 
ness. 


2.  The  Parable  of  the  Great  Supper  (Vss.  15-24). 
(Vss.  16-24,  Gospel  for  the  2d  Sunday  after  Trinity.) 

15  And  when  one  of  tlieiTi  that  sat  [rechned]  at  meat  [at  table]  with  him  heard  these 
things,  he  said  unto  him,  Blessed  is  he  that  shall  eat  bread  in  the  kingdom  of  God. 

16  Then  said  he  unto  him,  A  certain  man  made  a  great  supper,  and  bade  [invited]  many : 

17  And  sent  his  servant  at  supper  time  to  say  to  them  that  were  bidden   [invited],  (^ome; 

18  for  all  things  are  now  ready.  And  they  all  with  one  consent  began  to  make  excuse. 
The  first  said  unto  him,  I  have  bought  a  piece  of  ground,  and  I  must  needs  go  and  see 

19  it:  I  pray  thee  have  me  excused.     And  another  said,  I  have  bought  five  yoke  of  oxen, 

20  and  I  go  to  prove  them :  I  pray  thee  have  me  excused.     And  another  said,  I  have 

21  married  a  wife,  and  therefore  I  cannot  come.  So  that  servant  came,  and  shewed  his 
lord  these  things.  Then  the  master  of  the  house  being  angry  said  to  his  servant,  Go 
out  quickly  into  the  streets  and  lanes  of  the  city,  and  bring  in  hither  the  poor,  and  the 

22  maimed,  and  the  halt,  and  the  blind.     And  the  servant  said,  Lord  [or,  Sir],  it  is  done 

23  as  thou  hast  commanded,  and  yet  there  is  room.  And  the  lord  said  unto  the  servant, 
Go  out  into  the  highways  and  hedges,  and  compel  them  to  come  in,  that  my  house  may 

24  be  filled.  For  I  say  unto  you,  That  none  of  those  men  which  were  bidden  [invited] 
shall  taste  of  my  supper. 

1  Parable  of  the  Great  Supper.     "  The-  peculiar  ex- 
EXEGETICAL  AJSTD  CRITICAL.  clamation,  and  the  exact  connection  of  the  following 

Parable  with  it,  and  with  all  that  precedes,  speak 
Vs.  15.  One  of  them  that  reclined  at  table  for  the  originaUty  of  the  whole  representation  in  the 
•writh  Him.— Smce,  besides  Jesus  and  His  apostles,  most  decided  manner."  (Olshausen.)  That  the 
no  poor  had  been  invited,  this  was  without  doubt  form  of  the  exclamation  in  and  of  itself  "  dqes  not 
one  of  the  rich  friends  of  the  Pharisaic  host,  whose  allow  an  inference  of  Pharisaical  and  carnal  con- 
remark  gave  the  Saviour  occasion  for  delivering  the    fidence  in  reference    to  future  participation  m  the 


CHAP.  XIV.  15-24. 


227. 


kingdom  of  God"  (Lange),  must  unquestionably  be 
conceded.  The  exclamation  is  intelligible  enough. 
"Aprov  (pay.  is,  2  Sam.  is.  7-10,  used  of  entertaining 
at  a  royal  table.  The  various  reading  apiarov  for 
&pTov  is  certainly  spurious,  see  De  Wettk,  ad  loc, 
and  (pdyerai  is  to  be  taken  as  Future.  But  the 
cjuestion  is  still  difficult  respecting  the  disposition  in 
which,  and  the  purpose  for  which,  this  remark  was 
uttered  on  this  occasion.  If  we  had  met  this  man  in 
another  circle,  and  if  the  Saviour  had  answered  him 
in  another  way,  we  could  then  suppose  that  here  the 
holy  temper  of  Jesus  had  communicated  itself  to 
this  guest,  and,  with  Bengel,  explain,  '■^  Audiens 
eoque  tactus.''''  But  in  the  way  in  which  the  remark 
appears  in  this  connection,  the  exclamation  seems 
to  sound  more  pious  than  it  really  was,  and  not  even 
to  have  an  equal  value  with  the  enthusiasm  of  the 
Macarizing  woman,  Luke  si.  27.  We  find  therein  a 
somewhat  unlucky  attempt,  by  an  edifying  turn,  to 
make  an  end  to  a  discourse  which  contained  nothing 
flattering  for  the  host,  and  might  perhaps  soon  pass 
over  to  yet  sharper  rebuke  of  the  guests.  AVith 
worldly  courteousness  he  seeks,  therefore,  to  go 
to  the  help  of  the  Pharisee  who  had  invited 
him,  and  to  draw  off  the  threatening  storm. 
The  parable,  however,  shows  that  the  Saviour 
did  not  by  any  means  let  Himself  be  brought  off 
His  course  by  an  interjectioual  utterance;  since 
He,  in  other  words,  answers  him  to  this  effect : 
"  What  advantage  can  it  be  that  thou,  with  all  thy 
seeming  enthusiasm,  praisest  the  happiness  of  them 
that  sit  at  table  in  the  kingdom  of  God,  if  thou, 
and  those  like  thee,  although  you  are  invited,  yet 
actually  refuse  to  come  !  " 

Vs.  16.  A  certain  man. — Upon  the  distinction 
in  connection  of  this  parable  with  that  of  the  Royal 
Wedding,  see  Lange  on  Matt.  xsii.  2-14.  On  the 
comparison  it  appears  that  the  latter,  which  is  por- 
trayed in  much  stronger  colors,  belongs  -to  a  later 
period  of  the  public  life  of  the  Saviour,  when  the 
opposition  between  Him  and  His  enemies  had  de- 
clared itself  yet  much  more  strongly. 

A  great  supper. — The  occasion  for  the  repre- 
sentation of  the  kingdom  of  Heaven  under  this  im- 
age, was  given  the  Saviour  spontaneously  by  the  re- 
mark of  His  fellow-guest,  and  by  the  feast  of  the 
Pharisee.  In  other  places  also,  e.g..  Matt.  viii.  11, 
12,  He  makes  use  of  the  same  imagery.  Great 
this  hilirvov  may  be  named,  as  well  on  account  of 
the  abundance  of  the  refreshing  viands,  as  on  account 
of  its  being  intended  to  be  celebrated  by  many. 
The  first  invitation  here  designated  was  that  through 
the  prophets  of  the  Old  Testament  generally  ;  while 
by  the  iroAAoi  we  can  undei'stand  no  others  than  the 
Jewish  nation  in  general.  Although  tlie  Saviour 
does  not  espressly  add  this,  yet  it  results  from  the 
nature  of  the  case  that  we  have  to  understand  this 
first  preliminary  invitation  as  unconditionally  ac- 
cepted by  those  invited. 

Vs.  17.  And  sent  his  servant. — AoCaos  stands 
here  by  no  means  collectively  for  all  the  servants 
(Heubner),  but  has  reference  very  definitely  to  one 
servant,  the  vocator  (Grotius),  who,  according  to 
Oriental  usage,  repeats  the  invitation  so  soon  as 
the  feast  is  prepared,  not  in  order  to  inquire  again 
whether  the  guests  will  come,  but  in  order  to  make 
known  to  them  when  they  should  appear.  The  here- 
indicated  time  coincides  with  the  fulness  of  time, 
Gal.  iv.  4,  while  the  servant  can  be  no  other  than 
the  Messiah,  the  nini  nr^  of  Isaiah.     He  makes 


known  to  Israel  that  the  blessings  of  the  kingdom 
of  Heaven,  from  this  instant  on,  are  attainable  for 
them,  and  that  in  such  wise,  that  they  have  nothing 
else  to  do  than  to  come,  to  take,  and  to  eat. 

Vs.  18.  'A-wh  /j-ias,  some  supply  yvci/j.T]s,  others, 
upas,  (pojvris,  \^vxv'>,  alTias.  The  first,  doubtless,  de- 
serves the  preference,  although  in  any  case  what 
is  meant  is  self-evident.  The  motives  which  they 
adduce  are  indeed  different ;  but  in  this  they  all 
agree,  that  they  take  back  again  the  word  that  they 
have  given. — Make  excuse. — Beg  off,  deprecari. 
Those  invited  acknowledge  themselves  the  necessity 
of  an  escuse  in  some  manner  plausible,  and  thereby 
indirectly  estabUsh  the  fact  that  they  were  under  obli- 
gation to  appear. 

Bought  a  piece  of  ground. — ^Whoever  finds 
it  unreasonable  that  the  yet  unviewed  field  was  al- 
ready bought,  need  not  hesitate  to  conceive  the  mat- 
ter thus  :  that  the  purchase  was  not  yet  uncondition- 
ally concluded,  and  that  at  this  very  moment  it  de- 
pended on  the  viewing  whether  he  should  become 
definitive  possessor  of  it. — Must  needs. — ^In  courte- 
ous-wise the  invited  guest  will  give  the  servant  to 
understand  that  to  his  great  sorrow  it  is  entirely  im- 
possible for  him  to  do  otherwise.  He  begs  that  he 
may  be  held  escused,  that  is,  "  That  he  may  stand 
to  him  in  the  relation  of  a  person  released  from  his 
promise." 

Vs.  19.  Five  yoke  of  oxen To  this  invited 

guest,  as  to  the  first,  earthly  possession  stands  in  the 
way  of  becoming  a  participant  of  the  saving  benefits 
of  the  kingdom  of  Heaven.  We  regard  it  as  some- 
what forced  to  view  in  this  invited  guest  the  love  of 
dominion  as  intimated,  typified  in  the  swinging  of 
the  whip  over  his  team  of  oxen.  No,  the  first  and 
second  are  so  far  in  line  with  one  another  as  this, 
that  with  both,  earthly  possession,  as  with  the  third 
sensual  pleasure,  becomes  the  stone  of  stumbling. 
But  if  there  yet  exists  a  distinction  between  the  first 
and  second,  it  is  probably  this,  that  the  man  with 
the  field  is  yet  seeking  to  acquire  the  earthly 
good,  while  the  man  with  the  oxen  is  thinking  of 
still  increasing  that  which  is  ah-eady  gained. 
The  first  is  the  man  of  business,*  whose  only 
concern  is  to  bring  what  he  has  just  bought 
into  good  order;  the  other  is  the  independent 
man,  who  will  see  himself  hindered  by  nobody ;  who 
says  to  one,  "  Go,  and  he  goeth,"  and  to  the  other, 
"  Come,  and  he  cometh,"  into  whom  something  of 
the  refractory  nature  of  his  oxen  has  passed  over,  and 
who  has  no  mind  to  be  incommoded  by  anybody. 
His  tone  is  less  urbane  than  that  of  the  first ;  he 
does  not  beg  permission  to  go,  is  not  merely  minded 
to  do  this,  but  is  already  at  that  moment  actually  go- 
ing. Uopeuonat — "  I  am  going  even  7ioiv."  So  says 
he,  already  on  the  point  to  start,  and  has  only  just 
time  to  add :  "  I  beg  thee,"  while  he  already  desires 
to  be  with  his  oxen. 

Vs.  20.  I  have  married  a  wife. — The  third  ex- 
cuse appears  to  be  the  most  legitimate,  on  which  ac- 
count, therefore,  it  is  delivered  in  the  tone  of  self- 
confidence  which  does  not  even  account  an  excuse  as 
necessary.  According  to  the  Mosaic  Law,  Deut. 
xxiv.  5,  the  newly-married  man  was  free  for  a  year 
from  military  service,  and  it  therefore  appeared  that 
it  could  not  be  demanded  from  this  man  that  he 
should  leave  his  young  wife.     If,  however,  one  would 

*  [Dr.  Van  Oosterzee  has  added  this  English  phrase  to 
the  German  original ;  and  as  our  language  affords  the  best 
tci-m  for  this  character,  it  would  seem  that  our  race  is  most 
exposed  to  the  ten.ptation  here  described.— C.  C.  S.] 


228 


THE   GOSPEL  ACCORDING  TO  LUKE. 


believe  on  this  ground  that  his  excuse  was  valid, 
then  holds  good  the  cutting  remark,  than  which 
nothing  can  be  better  :  "  Very  often  do  exegetical 
pedants  weary  themselves  to  make  reasonable  that 
which  in  the  Gospels  is  designated  as  foolish." 
(Lange.)  At  all  events  the  invitation  to  the  feast 
had  been  already  accepted  before  the  celebration  of 
the  marriage,  and  so  the  marriage  set  him  free,  it  is 
true,  from  the  burden  of  military  service,  but  not  from 
the  enjojment  of  social  intercourse.  In  case  of  need 
he  might  have  brought  his  youug  wife  also  with  him  ; 
and  if  she  did  not  wish  this,  then  here,  also,  the  say- 
ing, Matt.  X.  37,  held  good.  Very  rightly  says  Stier : 
"Of  hindering  by  the  state  of  marriage  generally  (I 
have  married  !)  there  is  no  mention,  but  of  the  first 
heated  wedding  delight,  as  the  type  of  all  carnal 
pleasure."  No  wonder  that  the  vocator  accuses  to 
his  Lord  this  self-excuser  no  less  than  the  two  others. 

Vs.  21.  Into  the  streets  and  lanes. — The  second 
class  of  tlie  invited  must  still  be  sought  out  within 
the  city.  From  this  appears,  that  we  have  here  to 
understand  Jews,  not  proselytes  from  among  the 
heathen  (Lisco).  The  Saviour  has  the  publicans 
and  sinners  in  His  miud,  comp.  Luke  vii.  29  ;  Matt. 
xxi.  32,  the  poorest  part  of  the  nation,  the  same 
whom  the  Pharisee,  vss.  12-14,  should  have  invited 
to  his  festal  board.  From  this  it  becomes  at  the 
same  time  evident  that  by  the  Jirst  invited,  vs.  17, 
who  begin  to  excuse  themselves  airb  juiaj,  not  the 
people  of  Israel,  but  the  representatives  of  the  The- 
ocracy, the  Pharisees  and  scribes,  the  'lovSa7oi  of 
John  were  spoken  of,  to  whom,  by  Divine  order,  and 
of  right,  the  invitation  had  been  officially  given,  and 
who  for  their  very  office'  sake  were  under  obligation 
to  take  due  notice  thereof.  From  these  who  were 
now  invited  in  their  place,  no  excuses,  as  from  the 
first,  were  to  be  feared ;  the  blind  had  no  field  to 
view,  the  lame  could  not  go  along  behind  his  oxen, 
the  maimed  had  no  wife  who  would  have  hindered 
him  from  coming ;  only  the  feeling  of  poverty  could 
have  held  them  back ;  but  this  feeling  also  vanishes, 
since  they  must  be  in  a  friendly  way  led  in  by  the 
servant. 

Vs.  22.  Sir,  it  is  done. — We  must  agree  with 
Meyer  when  he  draws  attention  to  the  fact  that  the 
servant  had  by  no  means,  according  to  the  ordinary 
explanations,  again  gone  subsequently  to  the  second 
command,  and  now  had  again  returned.  "  No,  the 
servant,  rejected  by  the  former  invited  guests,  has,  of 
himself,  done  what  the  lord  here  bids  him,  so  that  he 
can  at  once  reply  to  this  command :  '  It  is  do?ie,^  &c. 
Strikingly  does  tliis  also  apply  to  Jesus,  who,  before 
His  return  to  the  Father,  has  already  fulfilled  this 
counsel  of  God  known  to  Him."  According  to  this 
explanation  the  parable  is  then  also  the  faithful  re- 
flection of  the  reahty,  and  says  in  other  words  the 
same  which  ch.  vii.  29,  30  expresses.  Very  delicate 
is  the  trait  that  not  the  lord  the  servant,  but  on  the 
other  hand  the  servant  brings  the  lord  to  take  note 
of  the  room  yet  remaining.  So  great  was  the  feast 
that,  although  many  had  excused  themselves,  and 
not  a  few  had  been  brought  in,  there  was  still  abun- 
dant room  for  others.  Even  so  in  striking  manner  a 
strong  impulse  of  delivering  love  for  the  salvation  of 
publicans  and  sinners  is  brought  to  manifestation  in 
the  '■'  Go  out  quickb/,"  which  rax^ais  is  omitted  with 
the  following  command,  vs.  23,  because  the  labor  of 
grace  among  the  x'^^oi,  &c.,  of  Israel  was  Hmited  to 
a  very  brief  time ;  while  on  the  other  hand  the  voca- 
tion of  the  Gentiles  was  to  extend  itself  over  many 
centuries. 


Vs.  23.  Into  the  highways  and  hedges. — 
Here  indeed  the  longers  for  salvation  and  the 
wretched  among  the  heathen,  are  indicated ;  Matt, 
xxii.  9  ;  Eph.  ii.  12.  '■'■  Scepes  mendicorum  parietes." 
Bengel. 

Compel  them  to  come  in. — The  use  is  well 
known  which  has  been  made  of  this  expression,  to 
justify  the  compulsion  of  heretics.  There  is  scarcely 
however  any  need  of  remark  that  none  other  than 
the  moral  compulsion  of  love  is  justified.  So  did 
Jesus  also  compel  His  disciples  to  go  into  the  ship, 
Matt.  xiv.  22 ;  Mark  vi.  45,  certainly  not  with 
physical  force;  Peter  also  compelled  the  Gentiles, 
Gah  ii.  14,  to  iuvdai^itv,  exclusively  by  the  power  of 
his  exami^le.  Not  the  way  and  method  in  which 
Saul  was  zealous  for  Judaism,  but  that  in  which 
Paul  was  zealous  for  Christianity,  must  be  the  type 
for  the  servant  of  God  who  will  accomplish  the 
"  compelle  intrare  "  in  His  spirit.  The  house  must  he 
filled,  with  such  as  are  not  dragged  or  carried  in,  but 
such  as  are  by  the  power  of  love  moved  voluntarily 
to  enter  in. 

Vs.  24.  For  I  say  unto  you. — It  is  a  question 
whether  we  have  here  to  understand  the  words  of  the 
lord  of  the  servant  (Bengel,  Grotius,  Olshausen,  De 
Wette,  Meyer),  or  whether  we  have  before  us  the  words 
of  the  Lord  Jesus  Himself  (Kuinoel,  Paulus,  Stiei-, 
&c.).  For  the  first  view  this  speaks,  that  Jesus  in  the 
parable  is  not  represented  as  Lord,  but  as  servant, 
vs.  17,  and  that  the  ^i'iiTv6v  ixov  in  His  mouth  sounds 
somewhat  hard ;  but  in  favor  of  the  other  there  are, 
the  solemn  tone  of  the  assurance  and  the  ii^uv,  since 
in  the  parable  itself  thei'e  is  not  found  the  shghtest 
intimation  of  the  presence  of  several  servants,  to 
whom  this  word  could  be  addressed.  We,  for  our 
part,  choose  the  latter ;  and,  far  from  regarding  the 
form  of  the  parable  as  having  in  the  slightest  degree 
lost  anything  by  this  transition  from  the  image  to 
that  which  it  denotes,  since  the  parable  undoubtedly 
can  without  difficulty  be  regarded  as  concluded  in 
vs.  23,  this  change  of  the  speaker  is  to  us  a  beauty 
the  more.  Suddenly,  we  might  almost  say  involun- 
tarily, the  Saviour  betrays  His  design,  and  expresses 
without  conccahnent  His  self-consciousness,  as  it 
lay  at  the  bottom  of  the  parable.  In  view  of  the 
calling  of  the  Gentiles,  there  opens  before  His  spirit 
the  noblest  prospect ;  so  much  the  more  painfully,  on 
the  other  hand,  does  Israel's  reprobacy  touch  Him, 
so  that  He  suddenly  lets  fall  the  veil  which  hitherto 
concealed  the  truth  in  the  words  of  the  parable. 
"  Unfaithful  ones,"  will  He  say,  "  3Iy  supper  it  is 
whereto  ye  are  invited ;  I,  who  invited  you,  was  at 
the  same  time  He  in  honor  of  whom  it  has  been 
given ;  but  ye  will  through  your  own  foUy  receive  no 
place  thereat ! "  It  is  as  though  the  truth  had  be- 
come to  thq  Saviour  too  mighty  for  Him  to  con- 
ceal it  longer  in  figin-ative  speech.  Thus  at  the 
same  time  is  the  whole  discourse  at  the  table  con- 
cluded in  worthy-wise,  with  a  sdf-testiinomi  of  Je- 
sus ;  and  in  view  of  the  slight  echo  which  this  must 
have  found  in  a  circle  like  this,  it  may  not  surprise 
us  if  we  meet  Him  immediately  after  again  on  His 
journey. 


DOCTEIN^VIi  AND  ETHICAL. 

1.  The  comparison  of  the  Kingdom  of  God  with 
a  Ze'iTTvov  is  very  especially  fitted  to  set  forth  the 
peculiar  nature  of  this  kingdom,  on  its  most  attractive 
side.    It  is  a  kingdom  of  the  most  perfect  satisfaction. 


CHAP.  XIV.  15-24. 


229 


of  the  most  blessed  Joy,  of  the  most  noble  society. 
So  much  more  unpardonable  and  senseless,  therefore, 
the  behavior  of  the  first  invited. 

2.  In  a  striking  way  there  is  depicted  to  us,  in 
the  image  of  the  householder,  the  reciprocal  relation 
which  exists  between  the  Divine  wrath  and  the  Divine 
love.  The  freer,  more  unrestricted  and  more  urgent 
the  invitation  was,  to  so  much  the  more  vehement 
anger  is  the  love  from  which  it  sprung  moved ;  but 
this  anger  leads  again  to  new  and  yet  more  intensified 
revelation  of  love,  which  at  any  price  wUl  see  its 
glorious  goal  attained.  "  He  has  therefore  so  made 
provision  that  He  must  have  people  that  eat,  drink, 
and  are  merry,  though  He  should  make  them  out  of 
stones."     Luther. 

3.  The  representation  of  the  Saviour  as  a  servant 
who  invites  to  the  feast  of  the  kingdom  of  Heaven, 
is  at  the  same  time,  considered  in  the  hght  of  the  Old 
Testament,  one  of  the  most  beautiful  testimonies  of 
Jesus  to  Himself,  comp.  Prov.  ix.  1-5 ;  Isaiah  Iv. 
1,2. 

4.  The  vocation  to  the  Kingdom  of  God  appears 
here  as  one  meant  in  earnest;  the  anger  of  the 
householder  would  otherwise  be  incomprehensible : 
as  an  m-gent  one ;  no  means  must  be  left  untried 
that  the  house  may  be  filled :  but  for  that  reason, 
at  the  same  time,  as  one,  the  inexcusable  rejection 
of  which  prepares  for  the  stubborn  refusers  unutter- 
able misery.  It  remains  a  decretum  irrevocabile, 
that  such  shall  not  taste  of  the  Supper. 

5.  This  parable  contains  an  important  instruction 
for  all  messengers  of  the  Gospel.  They  have,  with  all 
the  urgency  of  love,  to  invite,  without  excluding  a  single 
one  who  does  not  exclude  himself.  They  have  to 
prepare  themselves  for  manifold  opposition  ;  but  also 
in  all  to  direct  themselves  after  the  commandment 
of  their  Lord.  If  they  are  repelled,  they  can  with 
confidence  complain  of  it  to  Him,  and  never  are  they 
to  give  themselves  over  to  the  thought  that  there 
is  for  any  one  no  more  room ;  and  if  they  are  only 
conscious  that  in  the  urgency  of  their  love  they  avail 
themselves  of  no  impure  means,  they  have  little  oc- 
casion to  fear  going  too  far  in  this,  comp.  Luke  xxiv. 
29 ;  Acts  xvi.  5  ;  2  Tun.  iv.  2. 


HOMILETICAL  AND  PEACTICAi. 

To  declare  blessed  and  to  be  blessed  are  two  very 
different  things.— One  can  scarcely  utter  a  great 
truth,  without  himself  being  of  the  truth. — Happy  is 
he  that  eats  bread  in  the  Kingdom  of  God ;  he  finds, 
1.  Full  satisfaction;  2.  joy;  3.  society. — The  great 
feast  in  the  kingdom  of  Heaven :  1.  Hospitably  pre- 
pared ;  2.  urgently  offered ;  3.  unthankfuUy  rejected  ; 
4.  now  as  ever  standing  open. — Many  are  called  but 
few  are  chosen. — The  course  of  the  history  of  the 
Kingdom  of  God,  1.  Before ;  2.  during  ;  3.  after,  the 
appearance  of  Jesus. — Many  that  are  first  shaU  be  last, 
and  many  that  are  last  shall  be  first. — The  vocation 
to  the  Kingdom  of  Heaven  :  1.  A  comprehensive  ;  2. 
an  actual ;  3.  an  urgent ;  4.  a  strongly-binding,  vo- 
cation.— The  sweet  message  of  the  New  Covenant : 
1.  Already  all  things  are  prepared;  2.  already  all 
things  are  prepared ;  3.  all  things  are  7io?o  prepared ; 
4.  already  all  things  are  prepared  for  him  that  will 
only  come. — The  art  of  excusing  one's  self:  1.  An  old 
art.  Gen,  iii.  '7-13  ;  2.  a  universal  art ;  3.  a  good-for- 
nothing  art. — The  excuses:  1.  Their  outward  dif- 
ferences ;  2.  their  inward  agreement. — The  excuses : 
1.  Abundant  in  munber ;  2.  nothing  in    value;  3. 


pernicious  in  results. — The  more  or  less  courteous 
form,  in  which  we  withdraw  ourselves  from  the  fulfil- 
ment of  our  vocation,  changes  nothing  whatever  in 
the  essence  of  the  matter. — "I  cannot,"  an  euphe- 
mism for,  "  To  tell  the  truth,  I  will  not." — The  anger 
of  love,  love  in  anger,  comp.  Rev.  vi.  1 6. — Yet  there 
is  room  !  This  saying:  1.  A  judgment  upon  those 
who  should  have  come  but  would  not  come ;  2.  an  at- 
tractive voice  for  those  who  indeed  long,  but  do  not 
venture,  to  come  ;  3.  a  rousing  voice  for  the  servants 
never  to  give  up  their  invitation,  but  rather  to  extend 
it  as  widely  as  possible. — Yet  there  is  room  :  1.  In 
the  visible  church ;  2.  in  the  invisible  fellowship  of 
the  saints  in  the  many  mansions  of  the  Father,  John 
xiv.  2. — The  prerogative  of  the  servant  who  can  ever 
say :  "  Lord,  it  is  done  as  Thou  hast  commanded." — 
The  vengeance  of  the  householder  who  sees  his  first 
invitation  rejected :  1.  The  guests  whom  he  calls  ;  2. 
the  entertainment  which  he  offers ;  3.  the  number 
which  he  will  see  brought  together. — The  mournful 
consequences  of  not  accepting  the  joyful  message: 

1.  One  robs  himself  of  the  most  glorious  privilege; 

2.  draws  on  himself  the  anger  of  the  Lord ;  3.  sees 
others  go  in  his  place. — The  command  of  the  house- 
holder, the  ground  of  all  domestic  and  foreign 
missions. — Whoever  has  once  stubbornly  shut  him- 
self out,  remains  shut  out. —  Compelle  intrare  ;  use 
and  abuse  of  this  word,  degree  and  limit  of  the  con- 
straint of  love. 

Starke  : — Hedinger  : — Wishing  and  commanding 
accomphsh  nothing  in  reUgion ;  doing  and  fulfilling 
is  the  will  of  God,  Matt.  vii.  21. — Canstein: — The 
vocation  of  God  is  so  general,  that  as  well  the  re- 
probate as  the  elect  are  included  therein. — God's 
Supper  has  its  fixed  hour ;  at  that  hour  must 
those  invited  come. — Quesnei,  : — Too  much  leisure 
and  too  much  business  are  both  dangerous  to 
the  attainment  of  salvation. — The  holy  bond  of 
marriage,  which  should  be  a  help  to  salvation,  is 
often  a  hindrance  to  the  same. — Servants  of  God  and 
Jesus  always  go  on  in  their  office  with  God  for  a 
counsellor. — What  is  despised,  foolish,  and  vulgar 
before  men,  on  that  God  confers  the  greatest  honor. — 
Nova  Bihl.  Tub. : — From  the  apostasy  of  the  Jews, 
life  has  come  to  the  Gentiles,  Rom.  xi. — Canstein  : — 
God  will  finally  in  His  turn  despise  those  that  have 
despised  Ilim. 

Heubner  : — The  immeasurable  love  of  God,  and 
the  scornful  ingratitude  of  the  world. — The  loss  of 
the  tune  of  grace  brings  everlasting  loss. — Man  has 
no  one  to  accuse  but  himself,  if  he  is  not  saved. — 
The  Divine  call  to  salvation. — The  truth:  God 
earnestly  wills  our  salvation. — Lisco  : — Love  of  the 
world  a  hindrance  to  salvation  for  many  that  are 
called  to  the  kingdom  of  God. — Akndt: — Earthly- 
mindedness:  1.  As  to  its  nature ;  2.  as  to  its  relation 
to  the  kingdom  of  God ;  3.  as  to  its  blindness ;  4. 
as  to  its  punishment. — Zimmekmann: — Christianity, 
the  religion  of  the  poor,  for :  1.  It  makes  the  poor 
rich ;  2.  the  spiritually  sick  well ;  3.  the  spiritually 
blind  to  see. — Dr^seke  : — Yet  there  is  room.  This 
is  a  summons,  a.  to  the  poor  that  they  take  comfort ; 
b.  to  the  fiiithful  that  they  gather  themselves 
together ;  c.  to  the  sinners,  that  they  be  converted  ; 

d.  to  the  good,  that  they  distinguish  themselves  (!!!); 

e.  to  the  despised,  that  they  rise  up  ;  /.  for  the  late 
bom,  that  they  believe  themselves  not  neglected. — 
Ahlfeld: — TheGreatSupperof  theLord:  1.  Wherein 
it  consists  ;  2.  how  the  Lord  invites  thereto  ;  3.  the 
excuses  ;  4.  the  bitter  fruit  of  the  excuses. — Buek  : — 
The    straightforward    behavior  of   a    faithful  and 


230 


THE   GOSPEL  ACCORDING  TO  LUKE. 


honest  servant  of  God,  who  invites  to  the  kingdom 
of  heaven. — FncHS  : — Come,  for  all  things  are  ready  ! 

1.  The  entertainment;  2.  the  entertainer;  3.  the 
entertained. — Petri  : — What  should  move  us  to 
come  when  God  calls  :  1.  The  greatness  of  His  grace ; 

2.  the  earnestness  of  His  invitation. — Uhle  : — The 
cheerful  and  the  stern  side  of  Christianity. — Krum- 


MACiiER : — Why  not  to  Christ  ?  {Sabb.   Glocke,  Y. 

2.) 

This  Pericope  is  exceedingly  well  adapted  also 
for  preparation  for  the  celebration  of  the  Holy  Com- 
munion, in  particular, — also  for  ordination  and  in- 
stallation sermons  of  Ministers  of  the  Gospel. — 
Finally  also  for  missionary  occasions. 


H.  The  Son  of  Man  opening  His  Mouth  in  Parables.     Chs.  XIV.  25— XVII.  10. 


1.  The  Address  to  the  People  (Ch.  XIV.  25-35). 

25  And  there  "went  great  multitudes  with  liim  :  and  he  turned,  and  said  unto  them, 

26  If  any  man  come  to  me,  and  hate  not  his  father,  and  mother,  and  wife,  and  children, 

27  and  brethren,  and  sisters,  yea,  and  his  own  life  also,  he  cannot  be  my  disciple.     And 

28  whosoever  doth  not  bear  his  cross,  and  come  after  me,  cannot  be  my  disciple.  For 
which  of  you,  intending  to  build  a  tower,  sitteth  not  down  first,  and  counteth  the  cost, 

29  whether  he  have  sufficient  to  finish  it?     Lest  haply  [perhaps],  after  he  hath  laid  the 

30  foundation,  and  is  not  able  to  finish  it,  all  that  behold  it  begin  to  mock  him.  Saying, 

31  This  man  began  to  build,  and  was  not  able  to  finish.  Or  what  king,  going  to  make 
war  against  [marching  to  a  hostile  encounter  with]  another  king,  sitteth  not  down  first, 
and  consulteth  whether  he  be  able  with  ten  thousand  to  meet  him  that  cometh  against 

32  him  with  twenty  thousand  ?     Or  else,  wliile  the  other  is  yet  a  great  way  off,  he  sendeth 

33  an'  ambassage,  and  desireth  conditions  of  peace.     So  likewise,  whosoever  he  be  of  you 

34  that  forsaketh  not  all  that  he  hatli,  he  cannot  be  my  disciple.  Salt  [therefore^]  is 
good:  but  if  [even^J  the  salt  have  lost  his  savour  [become  insipid],  wherewith  shall  it 

35  be  seasoned?  It  is  neither  fit  for  the  land,  nor  yet  for  the  dunghill;  hut  men  [they] 
cast  it  out.     He  that  hath  ears  to  hear,  let  him  hear. 

1  Vs.  34. — On  the  authority  of  B.,  [Cod.  Sin.,]  L.,  X.,  &c.,  we  receive  ovv,  with  Tischendorf,  [Tregelles  (brackets  it), 

Alford,]  into  the  text. 

2  Vs.  34. — According  to  the  testimony  of  B.,  D.,  [Cod.  Sin.,]  X.,  &o.,  Ka.i  must  be  here  inserted,  by  which  the  force  of 
the  language  is  not  a  little  heightened.  "  If  even  the  salt  itself  becomes  insipid,  which  least  of  all  might  be  expected  to 
lose  its  taste,"  &c.    Kai  appears  to  have  been  omitted  here  only  because  it  is  not  found  in  Matt.  v.  13 ;  Mark  is.  30. 


EXEGETIC.Ai  A]S^D  CRITICAL. 

Vs.  25.  And  there  went  great  multitudes 
•roith  Him. — This  whole  Pericope  is  also  peculiar  to 
Luke,  and  although  expressions  Uke  vss.  26,  34, 
appear  elsewhere,  yet  nothing  hinders  us  from  be- 
Ueving  that  the  Saviour  repeated,  from  time  to  tune, 
pregnant  sayings  of  this  kind,  not  to  mention  that 
the  form  of  these  varies  in  different  passages.  The 
parables  of  the  Building  of  the  Tower  and  of  the 
Warring  King  appear  to  have  been  delivered  at  the 
same  time,  and  are  very  well  suited  for  the  greater 
number  of  those  who  came  after  the  Lord  on  this 
occasion.  In  order  to  see  the  suitableness  of  this 
method  of  teaching,  it  is  above  all  things  necessary 
that  we  realize  to  ourselves  the  point  of  time  in 
which  we  here  meet  the  Saviour.  He  is  about  to 
depart  from  Galilee,  see  ch.  xiii.  82,  33,  but  at  this 
very  time  He  sees  Himself  surrounded  by  a  con- 
tinually increasing  multitude.  Are  they  impelled  by 
a  presentimrent  that  they  shall  not  see  the  Master 
again  in  this  region,  or  by  Messianic  chiliastic  ex- 
pectations, or  by  the  desire,  over  against  the  aug- 
menting hatred  of  His  enemies,  to  give  to  the 
Saviour  an  unequivocal  proof  of  continued  adher- 
ence ?  However  this  may  be,  the  Searcher  of  hearts 
allows  Himself  as  httle  as  before  to  be  deceived  by 
an  illusive  semblance.     He  has  compassion  on  the 


people,  since  He  knows  how  hard  it  will  soon  be- 
come for  well-meaning  but  superficial  friendship 
to  manifest  for  Him  steadfast  faithfulness.  From 
love,  therefore.  He  is  stern  enough  to  portray  to 
them  in  the  darkest  colors  the  conditions  of  being 
His  disciples,  that  they  may  be  held  back  from 
foolish  fancy,  and  led  to  self-examination.  Earlier 
requirements  which  He  had  addressed  exclusively  to 
the  Twelve,  He  now  extends  in  yet  severer  form  to 
all  without  distinction.  Whoever,  after  such  seem- 
ingly terrifying,  but,  in  fact,  attractive,  words,  did 
not  yet  recede,  but  persevered  in  the  resolution  to 
follow  Him  in  this  way  of  decision,  he  was  to  the 
best  of  Masters  doubly,  yea  tenfold,  welcome. 

Vs.  26.  If  any  man  come  to  Me. — The  com- 
ing to  {irpos)  Jesus  is  not  the  same  as  the  coming- 
after  (oTTio-w)  Him,  Matt.  xvi.  24.  The  latter  pre- 
supposes that  one  is  already  His  disciple,  the  other 
that  one  desires  to  become  such.  At  the  very  first, 
it  speaks  for  the  Saviour's  dee}>  knowledge  of  man, 
that  the  people  who,  in  the  Uteral  sense  of  the  word, 
are  coming  along  behind  Him,  so  that  He  must  turn 
Himself  around  in  order  to  address  them,  are  treated 
by  Him  as  people  who  have  as  yet  by  no  means 
made  the  first  decisive  step  to  Him,  but,  in  the  most 
favorable  case,  are  in  the  way  now  for  the  first  time 
to  take  this  step. 

And  hate  not. — Comp.  Matt.  x.  ST.  "The 
nearer  He  id  to  His  end,  the  more  decided  and  ideal 


CHAP.  XIJ. 


25-35. 


231 


do  His  requirements  show  themselves  to  the  people 
that  are  inconstautly  and  undecidedly  accompanying 
Him."  The  lax  interpretation  of  ixiaeLv  =  minus 
amare  (Kuinoel,  De  Wette,  and  many  others),  di- 
lutes unnecessarily  the  powerful  sense  of  this  decla- 
■  ration,  and  finds  m  Matt.  vi.  24  no  support ;  rather 
must  we  compare  what  is  written,  in  Deut.  xxxiii.  9, 
of  Levi.  Not  in  and  of  itself  is  hatred  anything  anti- 
christian,  but  only  when  it  is  in  conflict  with  the 
commandment  of  supreme  love,  as  the  Lord,  Matt. 
XX.  37-40 ;  John  xiii.  34,  35,  has  given  it.  Even  to 
the  God  of  love  hatred  is  ascribed,  Rom.  ix.  13;  our 
Lord,  who  loves  what  is  human  in  Peter,  hates  and  re- 
bukes what  is  Satanic  in  Simon  Bar-Jonah,  Matt.  xvi. 
21-23,  and  we  may  even  assert  that  he  who  is  not  capa- 
ble of  hating  has  never  known  love  in  its  full  power. 
This  is  the  deep  sense  of  the  famous  sentiment  of 
tragedy :  Fa,  je  faimais  trop,  pour  ne  pas  te  hair 
[Go,  I  loved  thee  too  much  not  to  hate  thee  now]. 
That  the  Saviour  here  means  no  hatred  towards  one's 
nearest  relatives  in  itself,  needs  no  explanation,  comp. 
Ephes.  V.  29.  He  has  only  that  in  them  in  mind 
which  intervenes  irreconcilably  between  the  heart 
and  His  kingdom,  and  defines  plainly  enough  His 
meaning  still  more  specifically  by  the  concluding 
clause,  en  Se  Koi  rvv  eavTov  if'i'xV-  All,  therefore, 
which  stands  in  relation  with  the  sphere  of  the 
\pvxVi  instead  of  that  of  the  Trved/xa,  must  be  hated 
and  given  up.  Leave  must  be  taken  thereof  when 
it  comes  into  conscious  conflict  with  the  require- 
ments of  the  kingdom  of  heaven.  Certain  as  it  is 
that  one  may  hold  his  kindred  dear  in  Christ,  and 
that  faith  does  not  dissolve  family  ties,  but  knits 
them  closer,  and  sanctifies  them,  it  is  at  the  same 
time  indubitable  that  not  only  at  the  time  of  our 
Saviour,  but  even  now,  circumstances  may  occur  in 
which  the  union  of  the  duties  of  faith  and  of  merely 
natural  love  is  impossible,  in  which,  on  the  contrary, 
a  conflict  is  absolutely  inevitable.  Comp.  Matt.  x. 
34-36. 

Ys.  2Y.  And  whosoever  doth  not  bear  his 
cross.— &e  remarks  on  Luke  ix.  23,  and  the  par- 
allel passages  in  Matthew  and  Mark.  We  scarcely 
need  remind  the  reader  that  here  it  is  by  no  means 
all  suffering  on  earth,  but  exclusively  suffering  for 
Christ's  sake,  that  is  spoken  of. 

Vs.  28.  Intending  to  build  a  tOTwer,  irvpyoi^. 
— We  are  not  so  particularly  to  understand  a  tower 
in  the  strict  sense  of  the  word,  but  ratlier  a  lofty 
palace,  a  sumptuous  building,  in  short,  a  material 
erection  which  requires  a  more  than  ordinary  devel- 
opment of  resources.  Here  we  have  the  image  of 
seeking  after  the  kmgdom  of  God  and  of  entrance  into 
its  discipleship,  to  which  one  cannot  come  without 
the  most  strenuous  exertion  and  the  most  earnest 
consideration.  In  a  graphic  way  the  Lord  sketches 
the  project  of  the  tower-builder.  This  one  has, 
namely,  in  the  first  place,  a  great  plan,  which  is  steadily 
present  to  his  mmd  (dfAo-j/).  He  considers  next, 
not  only  shghtly,  but  at  the  fullest  leisure,  what  is 
required  for  the  carrying  out  of  this  plan  {KuSiiaas 
tprifiCei.  Bengel.  '■'■  Sedens 'dato  sibi  spatio  ad  fa- 
ciendam  summam  rerum  suaruni").  Thirdly,  he 
does  not  pass  to  the  carrying  out  of  the  plan  before 
he  has  on  the  ground  of  tins  calculation  well  per- 
suaded himself  that  he  has  really  to  irphs  avapTiafxav., 
that  is,  that  which  is  necessary  for  completing  it 
without  and  within.  Thus  does  he  escape  scoffing, 
which  does  not  befall  him  if  he  does  not  begin  at  all, 
but  certainly  will  if  he  ))Cgins  without  consideration. 
Vs.  29.  Lest   perhaps.  —  As  in  the   followmg 


parable  it  is  especially  the  danger  and  ruinousness, 
so  in  this  it  is  the  folly  and  ridiculousness,  of  an 
inconsiderate  project  which  is  brought  to  view.  We 
can  scarcely  avoid  the  thought  that  the  recollection 
of  the  building  of  the  Babylonian  Tower,  Gen.  xi. 
1-9,  floated  before  the  Saviour's  mind.  While  the 
decidedly  Christian  life  constrains  the  world  to  in- 
voluntary respect,  half  Christianity  provokes  it  to 
not  unnatural  scoffing.  Not  a  little  is  the  force  of 
the  representation  heightened  by  this,  that  the  Sa- 
viour represents  the  scoffers  themselves  as  saying 
SfLKTtKus  to  one  another,  oStos  6  &v^punros,  k.t.x. 
In  the  third  person  the  mockery  is  yet  more  delicate 
than  if  it  were  addressed,  in  the  second  person, 
directly  to  the  imprudent  tower-builder,  comp.  Matt, 
xxvii.  40-42. 

Vs.  31.  Or  what  king.— Plainly  the  Saviour  is 
concerned  to  impress  on  the  hearts  of  His  hearers 
the  same  thing  again,  although  the  representation 
this  time  is  a  somewhat  different  one.     The  words 
themselves  are  not  hard  to  understand.     'S.u/xliaXe'tv 
belongs   together  with   ds   iroMfj-ov.    the   numbers 
ten  thousand   and  twenty  thousand  are  designedly 
chosen  to  denote  a  comparatively  important,  and  yet 
entirely  unequal,  mihtary  power,   and  the  to.  irphs 
flpvfv"  =  to  tli6  previous  to.  eis  aTrapTiaixSu,  desig- 
nates,  not  peace   itself,  but   that  whicli  he  must 
entreat  from  the  too  powerful  enemy,  in  order  to 
come  into  the  enjoyment  of  a  lasting  peace.     [It  ap- 
pears to  me  that  the  author  has  not  brought  out  the 
point  of  the  particular  disproportion.     Many  a  battle 
has  been  gamed  by  a  force  only  half  as  large  as  that 
of  the  enemy.     Yet,  unquestionably,  the  probabilities 
are  very  greatly  against  this.     The  numbers,  there- 
fore, appear  to  be  chosen  to  indicate  a  disproportion 
so  great  as  to  make  success  improbable,  but  not  so 
great  as  to  make  it  impossible.— C.  C.  S.]     As  re- 
spects the  subject  itself,  we  may,  perhaps,  distinguish 
thus,  that  the  building  of  the  tower  is  the  image  of 
the  internal,  the  war,  that  of  the  external,  develop- 
ment of  the  Christian  Ufe.     So  far,  Bengel  is  right 
in  saying  that  the  first  image  is  taken  designedly 
from  a  res  privata,  the  other  from  a  res  publica. 
Entirely  arbitrary  is  it,  on  the  other  hand,  to  see 
in  the   ten   thousand   soldiers   an    allusion   to  the 
Ten   Commandments,  and  yet  more   forced  to  see 
in  the  kino-  with  twenty  thousand  a  designation  of 
God  the  Lord  Himself  (Stier,  Lisco).     How  it  can 
be  said  of  God,  in  this  connection,  that  He  marches 
af>-ainst  any  one  to  battle,  while  yet  the  ten  thousand 
of  His  adversaries  are  to  be  the  type  of  spiritual 
forces  bestowed  by  Himself,  we  do  not  comprehend. 
The  symmetrv  of  the  discourse  requires  imperatively 
that  we  should  coordinate  the  thoughts;  not  to  follow 
Jesus  inconsiderately,  not  to  begin  the  building  ot 
the  tower  without  reckoning  of  the  cost,  and  to  beg 
for  peace  (that  is,  not  to  give  up,  but  to  postpone 
the  strife).     Comp.  Lange,  L.  J.  ii.  p.  1041. 

Vs.  33.  So  likewise,  whosoever  he  be.— Ac- 
cording to  De  Wette,  this  appfication  is  not  exact. 
It  is  however,  at  once  obvious  that  llic  consideration 
commanded  by  the  Saviour,  vss.  28-31,  must  neces- 
sarily lead  to  self-renunciation,  and  that  the  building 
of  the  tower  remains  unfinished,  the  strife  undecided, 
precisely  when  one  is  disinclined  in  his  heart  to  such 
a  renunciation.  Precisely  because  self-denial  is  re- 
quired is  earnest  consideration  absolutely  unavoid- 
able.    {See  the  70,^,  vs.  28.) 

Vs  34.  Salt,  therefore,  IS  good.— "  ivu  sa/e  c< 
sole  utilhisr  Flis.  //.  Nat.  xxxi.  9.  According  to 
the  oy  {see  the  notes  on  the  text)  this  sentence  does 


232 


THE   GOSPEL  ACCORDING  TO  LUKE. 


not  stand  here  independently,  but  is  in  some  mea- 
sure the  application  of  the  previous  remarks,  comp. 
Matt.  V.  13 ;  Mark  ix.  50.  ^^Adaffium  hoc  scepiuscule 
Christus  usurpavit,  tit  et  alia  ejus  sceculV  Grotius. 
The  saying  would  here  be  hardly  congruous  (De 
Wette)  only  iu  case  it  were  addressed  to  the  people 
in  just  the  same  sense  now  as  formerly  it  was  to  the 
Apostles.  This  is,  however,  by  no  means  necessary 
to  be  assumed ;  nothing  hinders  us  from  supposing 
that  the  sense  of  the  declaration  is  modified  by  a 
look  at  the  hearers.  As  the  disciples  were  a  purify- 
ing salt  with  reference  to  the  unbeheviug  world,  so 
was  Israel  (here  represented  in  the  people  following) 
called  to  be  such  a  salt  for  the  heathen  nations.  The 
Saviour,  by  the  pregnant  concluding  remark,  will 
lead  the  throng  following  Eim  to  deeper  reflection 
as  to  whether,  and  how  far,  they  have  satisfied  this 
high  vocation,  and  show  them  that  they,  persevering 
in  unbelieving  and  unfaithfulness,  run  the  danger  of 
being  condemned  as  saltless  salt,  of  being  cast  out 
upon  the  highways  of  the  heathen  world,  and  trodden 
down  by  unclean  feet.  On  this  interpretation  the 
figurative  mode  of  speech  is  applical^le  even  to  a 
mixed  throng,  and  expresses  thus  the  thought  which, 
as  is  visible  from  the  parable  of  the  Great  Supper,  nay, 
from  more  than  one  expression  in  the  foregoing 
chapter,  hovered  continually,  just  in  these  days,  be- 
fore the  Saviour's  soul — the  thought,  namely,  that 
Israel,  in  consequence  of  rejecting  the  Messiah, 
should  itself  be  rejected.  Such  a  warning  was, 
more  than  any  other,  worth  being  crowned  with  the 
concluding  admonition :  "  Who  hath  ears  to  hear,  let 
hun  hear."  Compare,  moreover,  the  remarks  on 
the  parallel  passages. 

Vs.  35.  Not  fit  for  the  land,  nor  yet  for  the 
dunghill. — By  this  addition  the  figurative  expression 
of  the  salt  in  this  connection  acquires  pecuHar  force. 
It  belongs  to  the  nature  of  salt  that  it  can  only  be 
used  for  the  purpose  pecuhar  to  it,  and  is  good  for 
nothing  else.  It  is  as  little  used  for  manure,  as  it  is 
necessary  to  sow  upon  salt,  Ps.  cvii.  34.  The  people 
of  God,  as  well  as  each  individual  who  fails  of  his 
original  high  destination,  has,  therefore,  become  not 
merely  in  a  manner  less  usable,  but  wholly  unusable. 
■The  end  of  the  whole  address,  such  a  reminder  must 
make  the  hearers  sensible  that  it  helps  nothing,  even 
if  one  origmally  might  have  had  some  ground  to  expect 
something  of  them,  so  far  as  they  did  not  advance  to 
victory  in  the  strife  begun,  and  to  the  completion  of 
the  tower  already  commenced.  Whoever  is  hke  the 
inconsiderate  builder,  and  resembles  the  presump- 
tuous warrior,  he  deserves  no  better  name  than 
"  Salt  that  has  lost  its  savor."  Neither  directly  nor 
indirectly  is  he  good  for  anything,  who  has  failed  of 
his  high  destination. 


DOCTEINAL  AND  ETHICAL. 

1.  The  whole  Pericope  presents  before  our  eyes 
the  lofty  earnestness  and  the  severe  requirements' of 
the  Christian  life.  The  word  here  spoken  has  the 
purpose  of  deterring  the  inconsiderate  aud  leading 
the  light-minded  to  self-examination.  What  the 
Saviour  here  holds  up  before  His  contemporaries,  is 
now,  as  ever,  of  high  significance  for  all  impelled  to 
come  to  Him  by  a  superficial  feeling.  There  exists  a 
remarkable  coincidence  between  the  instruction  here 
given,  and  the  answer  which  the  Saviour  once  gave  a 
well-meaning  scribe.  Matt.  viii.  19,  20. 

2.  As  this  instruction  has  high  significance  for 


the  beginning,  so  has  it  not  less  for  the  continuance 
and  completion,  of  the  Christian  life.  How  many  a 
one  accounts  all  as  accomphshed  when  he  finds  a 
beginning  of  the  new  hfe,  a  pietistic  awakenmg  in 
his  heart,  and  believes  that  therewith  all  is  won. 
The  Saviour  gives  such  to  consider  that  it  is  of  the 
least  possible  value  if  one  even  comes  to  Him  once, 
but  does  not  go  along  steadily  behind  Him,  and  that 
a  genuine  disciple  must  be  recognized  at  least  by  two 
traits  of  character:  by  not  begmning  before  all  is 
maturely  weighed,  and  also,  after  such  a  begmning, 
by  not  ceasing  before  all  is  completely  accomphshed. 
Thus  is  the  saying  justified :  "  It  is  easier  to  throw 
away  the  hfe,  than  to  live  it  Christianly."  Nitzsch. 
The  begmning  signifies  notliing  unless  it  leads  to  the 
end;  a  good  ending  is  unpossible  without  careful 
calculation  and  continually  renewed  exertion  of  all 
inward  powers.  Only  then  is  the  lofty  destination 
of  the  Christian  life,  which  is  comprised  in  two 
words,  "Buildmg  and  Warring,"  happily  attained. 

3.  The  scoffing  of  the  world  at  so  much  that  calls 
itself  Christian  loses  much  of  its  surprising  character 
if  we  consider  how  much  half-Christianity  there  is, 
showing  itself  in  all  manner  of  foi-ms,  and  coming 
forward  with  the  pretension  of  bemg  already  com- 
plete Christianity.  So  long  as  the  City  of  God  shows 
so  many  incomplete  towers  and  heaps  of  ruins,  it 
cannot  possibly  make  upon  its  enemies  the  impres- 
sion of  an  impregnable  fortress.  The  world  is  fully 
justified  in  laugliing  aloud  or  in  secret  at  so  many 
who  have  indeed  a  desire  to  distinguish  themselves 
from  it,  but  show  no  power  to  vanquish  it. 

4.  But  what  if,  even  after  careful  calculation  of 
forces,  it  should  appear  that  one  is  not  in  a  condition 
to  build  a  tower,  not  in  a  condition  to  overcome  the 
enemy  ?  To  this  question  the  parable  gives  no  an- 
swer, and  we  should  certainly  completely  misunder- 
stand the  Saviour,  if  we  from  His  words  should  conclude 
that  in  this  case  it  is  better  not  to  thLak  at  all  of 
building  or  warring.  The  tower  must  be  built ;  the 
strife  mitst  be  striven ;  the  kingdom  of  heaven  must 
at  any  price  aud  above  all  be  sought.  But  when  the 
severe  requirement  of  self-denial  and  of  conflict  has 
brought  the  sinner  to  the  consciousness  of  his  own 
impoteucy,  then  the  Gospel  composes  our  distress  by 
assuring  us  that  all  which  the  Lord  requires  He 
Himself  can  give,  and  that  what  is  unpossible  with 
men  is  now  as  ever  possible  with  God,  John  i.  17; 
Matt.  xix.  26.  This  whole  instruction,  therefore,  is 
admirably  fitted  to  bring  home  to  us  the  prayer  of 
the  old  father:  Da  quodjubes,  etjube  quod  vis. 

5.  Three  times  the  Saviour  warns  His  foUowers 
against  the  fate  of  the  salt  that  has  lost  its  savor,  as 
He  elsewhere  speaks  of  the  vine  that  is  cut  down  and 
cast  into  the  fire,  John  xv.  6.  To  view  such 
warnings  as  ideal  threatenings,  because  they  do  not 
admit  of  being  reconciled  with  the  ecclesiastical 
dogma  of  the  Perseverantia  Sanctorum,  is  as  arbi- 
trary as  to  emphasize  them  at  the  cost  of  other  de- 
clarations which  appear  to  intimate  exactly  the 
opposite,  e.  g.,  John  x.  28-30.  It  is  obvious  enough 
that  the  same  subject  in  the  Gospel  is  sometimes 
regarded  from  the  theological,  sometimes  from  tlie 
anthropological  side;  but  that  the  warnings  of  the 
Saviour  are.  quite  as  earnestly  meant  as  His  promises 
are  true  and  faithful.  It  belongs  to  the  hardest,  but 
also  to  the  noblest,  problems  of  beUeving  science,  to 
investigate  with  continually  greater  profoundness  the 
connection  between  freedom  and  the  election  of 
grace ;  to  recognize  with  continually  greater  impar- 
tiality the  connection  of  the  Divine  and  the  human 


CHAP.  XV.  1-10. 


233 


factor  in  the  work  of  salvation,  and  when  the  solu- 
tion of  every  difficulty  in  this  relation  presents  itself, 
perhaps,  as  impossible  on  this  side  the  grave,  to  ac- 
cord equally  its  due  to  the  one  truth  on  both  sides, 
and  to  hope  for  the  full  explanation  of  the  problem 
from  the  world  where  our  knowledge  shall  no  more 
be  La  part,  1  Cor.  xiii.  9.  In  no  case  can  a  differ- 
ence of  opinion  in  respect  to  this  mystery  justify  a 
lasting  separation  of  really  believing  Evangelical 
Christians. 

6.  What  is  true  of  every  individual  and  of  Israel, 
is  still  true  also  of  the  Chui'ch  of  the  New  Testament, 
which  is  planted  in  the  midst  of  the  unbeheving 
world,  in  order  as  a  purifying  salt  to  preserve  it  from 
destruction.  If  it  fails  of  this  destination,  it  is  wholly 
unprofitable,  and  deserves,  therefore,  to  be  rejected : 
comp.  Rev.  ii.  5 ;  iii.  3-16.  This  word  of  the  Sa- 
viour gives,  therefore,  into  our  hands  the  key  to  the 
answer  of  the  question  why  so  many  a  candlestick, 
whose  flame  burned  lower  and  lower,  has  been  filially 
taken  away  from  its  place.  In  the  denunciation  of 
this  judgment,  love  speaks ;  in  the  carrying  out  of 
it,  the  most  inexorable  severity  reveals  itself. 

HOMILETICAi  AND  PKACTICAL. 

The  Saviour  is  as  far  from  being  misled  by  a 
great  number  of  followers,  as  from  being  discouraged 
by  the  decrease  of  their  number,  John  vi.  67. — The 
preacher  of  the  Gospel  also  must  propose  severer 
requirements  when  a  varied  mixed  throng  follows 
him. — ["Large  demands  are  often  more  attractive 
than  large  concessions" — a  thought  worthy  of  being 
well  considered  by  the  minister. — C.  C.  S.] — The 
hatred  and  the  love  of  the  genuine  disciple  of  the 
Saviour. — Not  all  who  outwardly  follow  Jesus  come 
in  truth  to  Him ;  not  all  who  in  the  beginning  come 
to  Him  persevere  in  following  Him. — The  hard  and 
the  easy  side  of  the  discipleship  of  the  Saviour. — The 
disinterestedness  of  the  Saviour  over  against  the  brief 
enthusiasm  of  the  people. — The  requirement  of  self- 
denying  love  to  Jesus:  1.  A  seemingly  preposterous 
and  yet  extremely  simple ;  2.  a  seemingly  arbitrary 
and  yet  perfectly  warranted ;  3.  a  seemingly  exag- 
gerated and  yet  absolutely  indispensable  ;  4.  a  seem- 
ingly harmful  and  yet  infinitely  blessed  ;  5.  a  seem- 
ingly superhuman  and  yet  certainly  practicable,  re- 
quirement.— How  the  Saviour  calls  His  disciples : 
1.  To  earnest  consideration  before;  2.  unconditional 
surrendery  in;  3.  to  enduring  watchfulness  after, 
the  resolution  to  follow  Him. — The  disciple  of  the 


Saviour  called  to  build,  and  at  the  same  time  to 
war,  Neh.  iv.  1*7. — Better  never  begun  than  only  half- 
ended. — The  discipleship  of  the  Saviour  a  matter  of 
special  and  earnest  consideration. — We  have  to  see 
to  it:  1.  What;  2.  how;  3.  why,  we  choose. — The 
Christian  a  builder:  1.  Plan  of  building;  2.  the  cost 
of  building;  3.  the  completion  of  building. — The 
scoffing  of  the  world  at  half-religion:  1.  Its  fully 
warranted  jest ;  2.  its  terrible  earnestness. — The 
Christian  a  vaUant  warrior:  1.  The  enemy;  2.  the 
armor;  3.  the  conflict;  4.  the  event. — Even  Christ 
left  all  to  be  our  Saviour. — It  is  precisely  the  noblest 
things  that  are  exposed  to  the  greatest  corruption. — 
The  cast-away  salt :  1.  What  it  once  was;  2.  what  it 
now  is ;  3.  what  it  necessarily  becomes. 

Starke  : — Canstein  : — Christ  is  not  concerned 
about  the  great  number  of  hearers,  but  about  the 
honest  heart. — Nova  Bibl.  Tub. : — Self-love  is  death, 
and  the  suicide  of  the  old  man  is  life. — Believing, 
doing,  and  suffering,  admit  of  no  separation  in  reli- 
gion. —  Beektius  :  —  God  is  served  with  no  great 
Babylonian  tower. — Christians  must  at  the  commence- 
ment of  all  things  ever  look  at  the  end. — There  is  no 
lack  of  scoffers  at  true  reUgion,  but  let  us  look  to  it 
that  we  give  not  cause  and  occasion  for  scoffing,  comp. 
1  Peter  iii.  1 6  ;  Titus  ii.  7,  8. — Satan  and  the  world 
leave  hei-e  no  peace  to  true  Christians. — It  is  not 
always  true  that  a  Christian  must  forsake  his  own  for 
Jesus'  sake,  but  a  heart  prepared  thereto  is  required 
of  all.  Acts  xxi.  13. — Whoever  in  and  with  Christ 
finds  all,  such  a  one  can  very  easily  for  Christ's  sake 
lose  all. — Canstein  : — True  Christians  are  profitable 
to  themselves  and  the  world,  in  words  ^jud  works, 
Col.  iv.  6,  but  hypocritical  Christians  are  the  most 
unprofitable  men  on  earth,  hke  spoiled  salt. — Bren- 
Tius : — That  a  backshding  or  apostasy  from  Chris- 
tianity may  not  be  accounted  a  small  thing,  for  this 
reason  has  the  Lord  Jesus  added  so  strong  and 
powerful  an  awakening  voice :  Oh  that  they  were  wise. 

ZiMMERiiANN: — Weighty  questions  for  every  one 
that  will  enter  into  the  kingdom  of  God:  1.  What 
shouldst  and  wilt  thou  build  ?  2.  against  what  hast 
thou  to  combat  ?  3.  hast  thou  also  means  and  ener- 
gies for  the  carrying  through  of  this  strife? — The 
whole  Pericope  admirably  adapted  for  a  confirmation 
discourse.  In  the  sphere  of  missions  also  advan- 
tageous for  the  answer  of  the  question  whether  one 
can  continue  the  building  and  conflict  begun  or  not. 
The  jjro  and  contra  admit  of  being  weighed  succes- 
sively ;  the  result  of  the  consideration  cannot  be 
doubtful,  but  gives  then  new  excitement  to  arouse 
to  increased  zeal. 


2.  The  Lost  Sheep  and  the  Lost  Piece  of  Money  (Cn.  XV.  1-10). 
(Gospel  for  the  3d  Sunday  after  Trinity.— In  part  parallel  with  Matt,  sviii.  12-14.) 

1,  2  Tlien  drew  near  unto  him  all  tlie  publicans  and  sinners  for  to  lioar  him.  And  the 
Pharisees  and  scribes  murmured,  saying,  This  man  receiveth  sinners,  and  eateth  with 

3,  4  them.  And  he  spake  this  parable  unto  them,  saying,  What  man  of  you,  having  a 
hundred  sheep,  if  he  lose  one  of  them,  doth  not  leave  the  ninety  and  nine  in  the  wilder- 

5  ness,  and  go  after  that  which  is  lost,  until  he  find  it?     And  when  he  hath  found  it,  he 

6  layeth  it  on  his  shoulders,  rejoicing.  And  when  he  cometh  home,  he  calleth  together 
Ms  friends  and  neighbours,  saying  unto  them.  Rejoice  with  me ;  for  I  have  found  my 

7  sheep  vi^hich  was  lost.     I  say  unto  you,  that  likewise  joy  shall  be  in  heaven  over  one 


234 


THE  GOSPEL  ACCORDING  TO  LUKE. 


sinner  that  repenteth,  more  than  over  ninety  and  nine  just  [righteous]  persons,  which 
need  no  [have  no  need  of]  repentance. 

8  Either  [Or]  wliat  woman  having  ten  pieces  of  silver,  if  she  lose  one  piece,  doth  not 

9  light  a  candle,  and  sweep  the  house,  and  seek  diligently  till  she  find  it?  And  when 
she  hath  found  it,  she  calleth  her  friends  and  her  neighbours  [ras  </)tXas  kol  yetrovas, 
fern.]  together,  saying,  Rejoice  with  me;  for  I  have  found  the  piece  which  I  had  lost. 

10  Likewise,  I  say  unto  you,  there  is  joy  in  the  presence  of  the  angels  of  God  over  one 
sinner  that  repenteth. 


EXEGETICAIi  AND  CRITICAIj 

Vs.    1.    All    the  publicans  and   sinners. — 

Tlavres,  not  in  the  sense  of  all  manner  q/'(Heubner, 
a.  0.),  but  a  popular  way  of  speaking,  with  which 
the  collective  mass  of  all  the  there  present  publicans 
and  sinners  is  designated.  Comp.  ch.  iv.  40. — Drew 
near  unto  Him. — The  common  explanation:  locre 
wont  to  draw  near  unto  Him  (De  Wette),  is  gramma- 
tically not  necessary,  and  has  this  disadvantage, 
that  thereby  the  connection  with  that  which  precedes 
is  unnecessarily  given  up.  Better:  They  were  at 
this  moment  occupied  with  this  matter  of  coming  to 
Him,  and  that  with  the  distinct  intention  of  hearing 
Him.  We  have  therefore  to  represent  to  ourselves 
an  audience  which,  at  the  time  of  the  Saviour's  de- 
parture from  Galilee,  had  apparently  streamed  to- 
gether in  a  public  place,  and  the  majority  of  which 
consisted  of  publicans  and  sinners,  who,  at  the 
moment,  had  pressed  before  the  Pharisees,  and  by 
that  fact  excited  their  bitterness. 

Vs.  2.  Murmured,  Si^yoyyv^ov.  Aid  indicates 
the  murmuring  of  a  number  among  themselves, 
which  for  that  reason  became  also  plainly  audible 
to  others.  The  cause  of  this  dissatisfaction  is,  in 
general,  that  the  Saviour  benevolently  receives  and 
accepts  men  of  evil  name  and  repute  (a^iaprcoAou? 
without  article).  (npo^Se'xecrSai  in  the  sense  of  comi- 
ter  excipere.  Comp.  Rom.  xvi.  2 ;  Phil.  ii.  29.) 
This  is  the  general  accusation,  while  the  following 
auvead'iei  avro7s  States  a  special  grievance.  He  re- 
ceives not  only,  but  permits  Himself  also  to  be  re- 
ceived. We  need  not  assume  that  the  Saviour  on 
this  very  day  had  taken  part  in  a  feast  of  publicans, 
as,  e.  g.,  Sepp  will  have  it,  who,  without  any  ground, 
I.  c.  ii.  169,  asserts  that  the  parables  here  following 
were  delivered  immediately  after  the  calling  of 
Matthew,  at  the  feast  given  by  him  on  that  occasion. 
The  Pharisees  are  now  thinking  of  what  the  Saviour 
.was  often  wont  to  do,  and  utter  their  dissatisfaction 
with  it  publicly.  By  such  a  course  of  conduct  they 
believed  the  Master  lowered  Himself,  inasmuch  as 
He  showed  to  the  worst  part  of  the  nation  an  unde- 
served honor,  and  at  the  same  time  injured  the 
Pharisees,  who  previously  had,  indeed,  now  and  then, 
allowed  Him  the  distinction  of  being  received  at  their 
table,  but  who  now  would  have  to  be  ashamed  of 
such  a  guest. 

Vs.  3.  And  He  spake  this  parable. — When 
we  consider  that  the  chief  parable,  vss.  11-32,  is  in- 
troduced only  by  a  simple  ii-nt^v  Se,  and  that  the  two 
examples  from  daily  lite,  vss.  3-7  and  vss.  8-10, 
bear  less  tlian  the  narrative  of  the  Prodigal  Son  the 
character  of  a  thoroughly  elaborated  parable,  we 
are  then  disposed  to  assume  that  vss.  3-10  consti- 
tute only  the  introduction  to  the  actual  parable, 
Tcapa$o\T],  which  is  announced  in  vs.  3,  but  not  begun 
until  vs.  11.  On  the  other  hand,  however,  it  is  not 
to  be  denied  that  Luke  uses  the  word  irapaBoX-rj  in  a 
wider  sense  also,  and  that  to  designate  not  only  an 


invented  narrative,  but  also  a  parabolic  expression, 
or  an  example  from  daily  life  ;  sec,  e.  g.,  ch.  iv.  23  ; 
V.  36;  vi.  39;  xiv.  7-11.  It  will  therefore  proba- 
bly be  simplest  to  assume  that  the  irapa^oXri  an- 
nounced in  vs.  3  is  actually  uttered,  vss.  4-7  ;  that 
the  Saviour  immediately  after  that  expresses  the 
same  thought,  vss.  8-10,  in  a  second  irapa^o\rt,  and 
finally,  vs.  11,  after  a  brief  interval,  takes  up  the 
word  again  in  order  once  more  to  present  this  car- 
dinal truth  in  more  perfect  parabolic  form. 

Vs.  4.  What  man  of  you. — From  this  com- 
mencement, as  also  from  vs.  8,  it  immediately  ap- 
pears that  the  Saviour  appeals  to  that  universal  hu- 
man feeling  which  unpels,  as  well  the  man  as  the 
woman,  to  seek  what  is  lost,  and  to  rejoice  with 
others  over  what  is  found  again.  With  this  He  in- 
troduces the/rsd  of  the  three  parables  contained  in  this 
chapter — that  of  the  Lost  Sheep.  It  cannot  well  be 
doubted  that  this  triplet  belongs  together,  and  that 
we  have,  therefore,  here  no  chrestomathic  combina- 
tion of  parabolic  discourses  of  the  Saviour,  but  a  well- 
connected  didactic  deliverance,  which  has  as  its  pur- 
pose to  express  the  same  main  thought  in  different 
ways.  As  to  the  question  whether  the  first  of  the 
here-given  parables  and  that  communicated  by  Mat- 
thew, ch.  xviii.  12-14,  are  one  and  the  same,  see 
Lange,  ad  loc.  We  do  not  know  what  there  could 
be  against  the  opinion  that  the  Saviour  may  have 
repeatedly  availed  Hunself  of  the  same  image,  once 
for  the  instruction  of  His  Apostles,  another  time  for 
the  shaming  of  His  enemies.  The  two  parables  are 
different:  \.  In  form.  In  Matthew  the  ninety-nine 
remain  on  the  mountains ;  in  Luke,  in  the  wilder- 
ness. Luke  XV.  5-7  also  is  very  diflPerent  from  the 
parallel  passage  in  Matthew,  and  serves  as  a  proof 
that  Luke  communicates  the  more  elaborated  and 
later  developed— Matthew,  on  the  other  hand,  the 
originally  simpler,  form  of  the  parable.  2.  In  pur- 
pose and  meanirig.  With  Luke  it  is  God's  infinite 
love  for  yet  lost  sinners  ;  but  with  Matthew,  Christ's 
labor  of  grace  on  wandering  believers,  that  is  the 
main  thing.  According  to  the  connection  then,  the 
purpose  of  the  discourse  is  a  difTerent  one  in  Matthew 
and  Luke.  Besides  this,  the  image  itself  is  so  na- 
tural, so  taken  from  fife,  that  it  cannot  surprise  us 
to  learn  that  even  in  later  Rabbins  an  analogon  of 
this  paralile  is  found.     See  Sefp,  ii.  p.  1C9. 

Having  a  hundred  sheep. — 'E^aroV  not  only 
used  as  a  round  number,  but  also  to  bring  into  view 
the  comparative  smallness  of  the  loss  in  opposition 
to  what  vet  remains  to  Him.  In  the  most  striking 
way  the  "Saviour  now  portrays  the  faithful  love  that 
seeks  the  lost,  so  that  even  on  account  of  the  fresh- 
ness of  the  portraiture,  this  parable  belongs,  with 
very  good  right,  in  the  Gospel  of  Luke.  The  Good 
Shepherd  at  once  leaves  the  ninety-nine  tV  rrj  tpv/j-o; 
the  accustomed  pasturing-place  of  the  sheep,  and 
leaves  them  for  the  moment  with  entire  unconcern 
as  to  the  great  danger  to  which  he  exposes  the 
majority.  He  goes  after  the  lost  one  (eVi), 
^^ith   a   definite  intention  to  fetch  it   back.     Not 


CHAP.  XV.  1-10. 


235 


speedily  does  he  give  up  his  efforts.  His  love  is 
therefore  a  persevering  and  continually  renewed  ef- 
fort for  the  deliverance  of  the  lost  one ;  and  when 
it  is  finally  again  within  His  reach,  he  does  not  chase 
the  wearied  sheep  unmercifully  back,  nor  commit  it 
even  to  the  most  trusted  of  his  hirelings,  but  lays  it 
on  his  own  shoulders  {eavrov).  He  bears  it  joyfully 
home,  and  now  calls  as  well  his  neighbors  as  also 
his  more  distant  friends  together.  Having  heard  of 
his  loss,  the  well-known  lost  sheep,  rh  awo\w\6s,  they 
must  now  also  share  his  joy,  which  even  exceeds  his 
thankfulness  for  the  undisturbed  possession  of  that 
which  is  not  lost. 

Vs.  v.  Likewise  joy  shall  be  in  Heaven. — 
Here  as  yet  quit_e  general.  Afterwards,  vs.  10,  with 
more  special  mention  of  the  angels.  It  is  noticeable 
how  here  the  Saviour  designates  the  joy  in  Heaven 
as  something  yet  future  {ecrrai)^  while  He  afterwards, 
vs.  10,  speaks  of  it  as  of  something  already  actually 
beginning  {yiverai).  We  can  scarcely  avoid  the 
thought  that  here  the  prospect  of  that  joy  hovered 
before  His  soul  which  He,  the  Good  Shepherd,  was 
especially  to  taste  when  He,  after  finishing  His  con- 
flict, should  return  into  the  celestial  mansion  of  His 
Father,  and  should  taste  the  joy  prepared  for  Him. 
John  xiv.  2  ;  Heb.  xii.  2. 

More  than  over  ninety  and  nine. — The 
question  whom  we  have  now  to  understand  by  these 
S'lKaiot,  has  been  at  all  times  diflerently  answered. 
Luther,  Spener,  Bengel,  interpret  it  of  those  already 
become  righteous  through  faith,  since  they  have 
already  repented,  and  stand  in  a  state  of  grace  with 
God,  such  as  Manasseh,  a.  o. — De  Wette:  The  ac- 
tually righteous,  that  is,  more  righteous  than  publi- 
cans, and  the  hke. — Meyer :  5i;caioi  characterized 
from  the  legal  point  of  view,  not  from  that  of  inward 
ethical  character.  —  Grotius :  Ordy  an  anthropo- 
pathic  element  of  the  picture,  quia  insperata  et  prope 
desperaia  magis  nos  afficiunt.  According  to  our 
opinion,  passages  like  Matt.  ix.  13  ;  Luke  xviii.  14, 
are  particularly  to  be  brought  into  the  comparison. 
If  we  consider,  moreover,  that  the  hearers  of  the 
Saviour  consisted  partially  of  Pharisees,  and  in  what 
way  these  had,  a  little  before,  manifested  their  in- 
ward spite  (vs.  12),  we  can  then  no  longer  doubt 
that  we  have  to  understand  fiuicied  righteous  ones  of 
a  legal  type,  who,  howevei",  if  one  appUed  a  higher 
standard,  must  appear  yet  more  sinful  than  others. 
Comp.  Matt.  xxi.  31,  32.  We  know  not  what  should 
hinder  us  here  also,  as  often  already,  to  assume  a  holy 
irony  in  the  words  of  the  Saviour,  nor  why  He  should 
only  in  the  third  parable  have  indirectly  attacked 
the  Pharisaical  pride  of  virtue.  The  comparison  of 
the  greater  joy  over  one,  with  that  over  the  ninety- 
nine,  over  whom,  strictly  speaking,  there  can  be  no 
joy  at  all,  is  then  to  be  taken  just  as  the  declara- 
tion Luke  xviii.  14. 

Vs.  8.  Either  what  woman. — In  order  to  indi- 
cate that  not  the  material  worth  of  what  is  lost,  in 
itself,  but  the  worth  which  it  has  in  the  eyes  of  the 
possessor,  is  the  cause  of  the  carefulness  of  the  love 
which  seeks  it,  the  Saviour  takes  a  second  example 
from  daily  life,  but  not  now  from  something  so  valu- 
able as  a  sheep,  but  from  a  dpaxiJ-v,  in  itself  rather  insig- 
nificant. For  the  woman,  however,  this  loss  is  of 
great  importance,  since  her  whole  treasure  consists 
of  ten  such  drachmae. — Aporxw?  ^^^  common  Greek 
coin  which,  at  that  time,  was  in  circulation  among 
the  Jews  also.  The  Attic  drachma  was  =  \  stater, 
[1Y.6  cents] ;  the  Alexandrian  twice  as  heavy.  It  ap- 
pears that  we  have  here  to  imderstand  the   first, 


which,  not  seldom  even  somewhat  lighter,  was  in 
circulation  at  the  time  of  the  Saviour.  The  ten 
drachmae  are  then  about  equal  to  $1  '76.*  See  Winer, 
in  voce. 

Doth  not  light  a  candle. — In  the  most  practi- 
cal manner  the  labor  of  the  woman  to  come  again  in 
possession  of  the  lost  drachma  is  now  .sketched  after 
the  life.  It  is  as  though  one  saw  the  dust  of  the 
broom  flying  around  in  sweeping,  untU  she  succeeds 
in  discovering  in  a  dark  corner  the  lost  piece,  and 
immediately  picks  it  up.  The  coin,  which  was  origi- 
nally stamped  with  the  image  of  the  Emperor,  but 
had  been  thrown  into  the  dust  and  become  almost 
unrecognizable,  is  the  faithful  image  of  the  sinner. 
"  Sum  nummus  Dei,  thesauro  aberravi,  miserere 
mei."  Augustine.  As  to  the  rest,  the  Ughting  of 
the  lamp,  the  sweeping,  and  the  seeking,  belong,  in 
our  eyes,  so  entirely  to  the  pictorial  form  of  the  re- 
presentation, that  it  appears  to  us  almost  arbitrary 
to  see  therein  (Stier)  the  indication  of  the  threefold 
activity  of  the  preacher,  the  eldership,  and  the  whole 
Church  for  the  saving  of  the  lost  one.  "  If  we  would 
attribute  to  every  single  word  a  deeper  significance 
than  appears,  we  should  not  seldom  incur  the  dan- 
ger of  bringing  much  into  the  Scripture  which  is  not 
at  all  contained  in  it ;  for  as  the  artist,  for  the  beau- 
tifying of  his  picture,  does  much  that  is  not  indis- 
pensably necessary,  so  has  Christ  also  spoken  many 
words  which  stand  to  the  main  matter  which  is  to 
be  imaged  forth  by  the  figure  in  only  a  remote,  of- 
ten, indeed,  in  no  relation  at  all."     Zimmermann. 

Vs.  10.  Liike'wise  .  .  .  there  is  joy,  yiferai. 
— Here  the  Saviour  speaks  not  comparatively,  but  ab- 
solutely ;  not  only  in  general  of  joy  in  Heaven,  but 
ivdi-KLov  Twu  ayy.  t.  0.  It  is,  however,  not  entirely 
correct,  if  this  word  is  used  as  a  direct  proof  of  the 
opinion  that  the  angels  rejoice  over  the  convei'sion 
of  a  sinner,  for  the  Saviour  is  not  speaking  directly 
of  the  gandimn  angelorum,  but  coram  a7igelis.  As 
the  Shepherd  and  the  Woman  rejoiced  before  and  with 
their  friends,  so  does  God  rejoice  before  the  eyes  of 
the  angels  over  the  conversion  of  the  sinner  ;  but  as 
the  friends  and  neighbors  rejoice  with  the  Woman 
and  the  Shepherd,  so  can  we  also  conceive  the  an- 
gels as  taking  part  in  this  Divine  joy.  But  if  it  is 
God,  in  the  whole  fulness  of  His  being,  who  is  re- 
presented, it  is  then  inadmissible  to  understand  it  ex- 
clusively, either  of  the  Holy  Ghost  (Stier,  Bengel), 
or  of  the  Church  of  the  Lord  (Luther,  Lisco).  The 
appUcabilitif  of  the  parable  to  both  is  willmgly  ac- 
knowlegedby  us,  but  that  the  Saviour's  intention  was 
here  to  refer  to  the  munus,  either  of  the  spiritus 
sancti,  or  of  the  ecclesice,  peccatores  qucerentia,  can 
hardly  be  proved.  Equally  rash  does  it  appear  when 
Bengel,  in  the  friends  and  neighbors  of  the  Shepherd 
and  of  the  Woman,  finds  an  intimation  of  the  difi'er- 
ent  ranlvS  and  classes  of  the  angels,  vel  domi,  vel 
/oris  agentcs. 

DOCTRINAIi  AKD  BTUICXL. 

1.  Not  without  reason  does  the  eye  rest  with 
continually  new  interest  on  the  picture:  Jesus 
among  the  publicans  and  sinners.  It  is  the  Gospel 
within  the  Gospel,  hke  John  iii.  16  ;  Komans  i.  17, 
and  some  other  passages.  This  of  itself  is  remarka- 
ble, that  the  greatest  sinners  feel  themselves  drawn, 
as  it  were,  with  a  secret  attraction  to  Jesus  ;  what  an 

*  [Of  course  then  worth  at  Ic.ist  ten  times  its  present 
value.— C.  C.  S.] 


236 


THE  GOSPEL  ACCORDING  TO  LUKE. 


entirely  unique  impression  must  His  personality  have 
produced  upon  these  troubled  and  smitten  hearts  ! 
Thus  does  He  reveal  Himself  at  the  same  time  as  the 
Prince  of  Peace,  of  whom  Psalm  Ixxii.  12-14,  and 
so  many  other  passages  of  the  prophetic  Scriptures, 
speak ;  and  what  the  Pharisees  impute  to  Him  as  a 
trespass,  becomes  for  faith  an  occasion  the  rather  for 
praise  and  thanks.  The  feast  which  He  keeps  with 
publicans  is  a  striking  symbol  of  the  feast  in  the 
kingdom  of  God,  Luke  xiv.  21-23,  and  at  the  same 
time  the  happy  prophecy  of  the  heavenly  feast 
which  He  will  hereafter  share  with  His  redeemed  in 
the  fulness  of  bliss. 

2.  The  parable  of  the  Good  Shepherd  sets  forth 
for  us,  in  a  striking  manner,  the  image  of  the  pas- 
toral faithfulness  of  God's  searching  for  the  sinner. 
Israel  had  already  been  compared,  even  under  the 
Old  Testament,  to  a  strayed  sheep,  Isaiah  liii.  6  ; 
Ezekiel  xxxiv.  5;  Psalm  cxix.  176,  etc.,  and  Jeho- 
vah also  was,  even  from  ancient  time,  represented 
under  the  amiable  figure  of  a  shepherd,  Ezekiel 
sxxiv.,  and  Psalm  xxiii. ;  Isaiah  xl.  11 ;  as  in  Ho- 
mer also,  the  best  kings  are  designated  as  irojjueVer 
Xaiiiv.  But  inasmuch  as  this  pastoral  faithfulness  of 
God  reveals  itself  most  admirably  in  the  redeeming 
activity  of  Christ  (comp.  John  x.),  we  may  at  the 
same  time,  in  the  first  parable,  see  an  image  of  the 
earthly  activity  and  of  the  heavenly  joy  of  the  lov- 
ing Son  of  Man.  But  certainly  it  is  going  too  far  to 
find  even  the  atoning  death  of  the  Saviour  (Melanch- 
thon)  indicated  in  the  shepherd  with  his  sheep  on 
Lis  shoulder :  "  Ovein  inventam  ponit  in  humeros  suos, 
i,  e.,  nostrum  onus  transfei't  in  se  ipsum,Jii  victima  pro 
nobis.''''  Such  an  allusion  would  then  at  least  have 
been  as  yet  understood  by  no  one  of  the  hearers  of 
our  Lord,  and  yet  they  had  no  farther  to  look  than 
upon  Him  in  order  to  convince  themselves  that  the 
Good  Shepherd  in  the  parable  was  no  ideal,  but  a  re- 
aUty;  and  surprised  we  cannot  be  that  even  the 
most  ancient  Christian  art  laid  hold  of  this  symbol 
with  visible  affection.  See  the  examples,  e.  c/.,  in 
AuGtJSTi's  Be'itrdge  zur  christlicken  Kunstge- 
s-ch'ichie  unci  Liturgik.,  ii.  Even  the  present  mo- 
ment proved  how  much  the  Saviour  had  at  heart  the 
seeking  of  the  lost,  "/c^eo  Jesus  Christus  secutus  est 
peccatores  usgue  ad  victuni  quotidianum,  usque  ad 
mensam,  uhi  maxime  peccatur"     Bengel. 

3.  What  the  Saviour  relates  of  the  Woman  and 
the  Shepherd  was  at  the  same  time  an  admirable 
model  of  pastoral  prudence  and  Halieutics  for  His 
first  apostles.  Only  when  they  should  care  for  the 
wanderiag  and  lost  with  so  much  pleasure  and  love 
■would  they  be  fitted  for  the  work  of  their  caUing. 
That  they  did  not  forget  the  teaching  appears,  among 
other  things,  from  the  beautiful  narrative  of  the  aged 
elohn  and  the  young  man  Theagenes,  whicli  Clem- 
ens Alexandrinus  communicates  to  us  in  his  Quis 
Dives  Salvetur,  cap.  42, — the  best  practical  commen- 
tary on  the  parable  of  the  Good  Shepherd. 

4.  These  two  parables,  as  in  particular  the  third, 
that  of  the  Prodigal  Son,  are  a  palpable  proof  of  the 
falsity  of  a  one-sided  fatahstic  deterministic  view  of 
the  world,  according  to  which  the  lost  coin  and  the 
lost  sheep  must  absolutely  be  found  again,  and  there- 
fore we  can  scarcely  speak  of  any  trouble  in  seeking, 
or  of  a  joy  in  finding. 

5.  What  the  Saviour  declares  of  the  joy  in 
heaven  over  that  which  is  found  again  on  earth,  de- 
serves to  be  named  one  of  the  most  striking  revela- 
tions of  the  mysteries  of  the  fife  to  come.  To  the 
Saviour  the  angel-world  ia  more  than  a  poetic  dream 


— more  than  an  aesthetic  form ;  it  is  to  Him  a  com- 
munity of  self-conscious,  rational,  and  holy  beings. 
These  are  acquainted  with  that  which  goes  on  in  the 
moral  world  on  earth ;  they  take  lively  interest  in 
the  saving  of  the  sinner ;  they  rejoice  as  often  as  in 
this  respect  the  work  of  love  succeeds :  this  joy 
springs  from  their  knowing  how,  even  through  the 
conversion  of  one  sinner,  the  honor  of  God  is  ex- 
alted, the  kmgdom  of  Christ  is  advanced,  the  bless- 
edness of  mankind  is  increased,  the  future  reunion 
of  heaven  and  earth  is  brought  nearer.  The  Sa- 
viour in  this  leaves  to  our  faith  the  reckoning  how 
high  their  joy,  since  the  foundation  of  the  kingdom 
of  God  on  earth  must  have  already  risen,  and  what 
a  height  it  shall  hereafter  reach  when  all  converted 
sinners  shall  have  been  fully  prepared  and  sanctified. 
Comp.  Ephes.  iii.  10;  1  Peter  i.  12;  and  the  whole 
imagery  of  the  Apocalypse. 

6.  Were  anything  more  necessary  for  the  removal 
of  any  doubt  in  so  glorious  a  revelation,  it  would  be 
the  remembrance  that,  according  to  this  parable,  the 
joy  over  the  finding  of  the  lost  is,  in  God  and  His 
angels,  quite  as  natural  as  in  the  Woman  and  the 
Shepherd.  Even  in  an  extra-ecclesiastical  sphere, 
the  striking  character  of  this  thought  has  been  al- 
ready recognized  and  uttered  with  emphasis,  e.  g.,  by 
Goethe,  when  he  in  the  ballad,  The  God  and  the 
Bayadere,  says : 

"  Esfreut  sicJi  die  Gottheit  der  reuigen  Smider, 
XJnsterbUche  Tieben  verlorene  Kinder 
Mil/eurif/en  Armen  zum.  Himmel  empor." 

[The  Godhead  rejoices  over  repentant  sinners ; 
the  immortals  raise  lost  children  with  fiery  arms  up- 
ward to  heaven.] 

7.  See  below  on  the  following  parable. 


UO:tfLLETICAIi  AND  PRACTICAL. 

How  much  attractiveness  Jesus  has  for  publicans 
and  sinners.  In  Him  they  see,  1.  The  highest  ideal 
of  mankind  realized ;  2.  the  highest  revelation  of  the 
Godhead  manifested. — Jesus,  even  as  Friend  of  the 
pubUcans  and  sinners,  is  sent  for  the  fall  of  some 
and  the  rising  of  others. — The  joyful  message  of  sal- 
vation proclaimed  by  the  blasphemers  of  the  Sa- 
viour.    See  further  the  ideas  in  Luke  vii.  34. 

The  Good  Shepherd,  the  image  of  the  love  of 
God  in  Christ  for  sinners:  1.  Its  unexampled  com- 
passion ;  2.  its  persevering  patience ;  3.  its  forbear- 
ing tenderness  ;  4.  its  blessed  joy. — "  Till  he  find  it," 
the  highest  goal  of  Divine  love:  1.  How  much  is 
requisite  before  it  is  reached  ;  2.  how  heartfelt  its 
joy  when  it  is  reached. — Rejoice  with  them  that  do 
rejoice ! — Human  feeUng  the  best  pledge  of  the  riches 
of  the  Divine  compassion. — The  sinner's  salvation, 
the  angels'  joy. — The  worth  of  a  single  soul. — 
Grounds  for  the  joy  of  heaven  when  the  lost  sheep  is 
found. — The  angels  rejoice  then,  1.  For  God's  sake; 

2.  for  Jesus'  sake ;  3.  for  the  sinner's  sake ;  4.  for 
their  own  sake. — The  joy  of  the  angels  on  its  prac- 
tical side :  the  Saviour's  declaration  hereupon  con- 
tains, 1.  A  striking  revelation  of  the  blessed  love  in 
heaven  ;  2.  a  powerfully  rousing  voice  to  conversion ; 

3.  a  strong  impulse  to  the  work  of  seeking  love ;  4. 
a  ground  for  quickening  the  longing  of  the  Christian 
for  the  life  in  heaven. — How  much  the  greatest  un- 
righteousness has,  on  the  platform  of  the  Gospel,  the 
advantage  above  self-righteousness. — The  Lost  Coin : 
1.  What  the  loss  of  it  has  to  surprise  us ;  it  is  lost, 
a.  out  of  a  well-guarded  treasure,  6.  lost  in  the  house, 


CHAP.  XV.  11-32. 


237 


c.  lost,  almost  without  hope  of  finding  again ;  2. 
What  this  loss  has  to  quicken  us.  It  imjiels  a.  to 
kindle  a  light,  b.  to  sweep,  c.  to  seek  till  it  is  found. 
— The  Lost  Ooin  the  striking  image  of  the  sinner:  1. 
Its  original  brilliancy ;  2.  its  present  deterioration ; 

3.  its  worth  when  it  shall  hereafter  be  found  again. 
— The  soul  of  the  sinner  the  object  of  the  greatest 
sorrow,  labor,  and  joy:  1.  No  loss  so  great  as  when 
the  soul  is  lost ;  2.  no  trouble  too  great  if  only  the 
soul  is  preserved  ;  but  3.  no  joy  so  blessed  as  when 
the  soul  is  saved. — The  human  heart  needs  the  sym- 
pathy of  others  in  its  own  joy. — No  sinner  so  mean 
but  that  he  may  become  an  object  of  the  joy  in  hea- 
ven.— Jesus'  love  of  sinners:  1.  The  objects  (vs.  1); 
2.  the  adversaries  (vs.  2) ;  8.  the  gi-ound  (vss.   3-9) ; 

4.  the  preciousness  of  the  same  (vss.  7-10). 

Starke  :— Quesnel  :— The  mam  tiling  that  we  have 
to  do  in  this  life  is  to  draw  near  to  Jesus. — The  com- 
pany of  bad  people  one  does  well  to  avoid,  yet  he  must 
not  wholly  withdraw  himself  from  them. — Hypocrites 
are  harder  to  convert  than  open  sinners. — What  a 
blessing  it  is  for  an  evangelical  preacher  when  even 
the  greatest  sinners  like  to  hear  him. — Osiander; 
— The  world  puts  the  worst  interpretation  on  every- 
thing in  faithful  preachers. — Christ's  whole  discharge 
of  His  office  is  a  good  summary  of  pastoral  theology ; 
— let  us  therein  diUgently  study  and  imitate  it. — 
Bhextius  : — Returning  sinners  are  to  be  received 
with  much  love  and  friendship,  and  all  previous  evil  of 
theirs  to  be  thrown  mto  forgetfulness. — Philemon  vs. 
10;  Ezek.  xxxiv.  16. — Quesnel: — The  church 
triumphant  and  the  church  militant  are  one  heart 
and  one  soul. — Nova  Bibl.  Tub. : — A  lost  sinner  can- 
not be  found  again  so  easily  but  that  there  needs  a 
heavy  besom  of  law  and  discipline  thereto. — Peccato- 
Tum  lachrymce  sunt  angelorwn  dellcice. 

Heubner: — The  hving  intercourse  of  a  pastor 
with  his  church  is  more  than  literary  activity,  at 
which  the  world  is  agape. — The  beginning  of  con- 
version is :  to  hear  Christ's  word. — The  holier  thou 
art,  so  much  the  milder  art  thou  too. — Even  yet  the 
world  delights  to  mock  at  the  conversion  of  the  sin- 
ner.— Everywhere  does  Jesus  show  the  inconsistent 
self-contradictions  of  man  in  earthly  and  in  spiritual 
things. — As  the  shepherd  knows  his  sheep  and  tells 
them,  so  does  God  His  children. — God  waits  not  till 


the  lost  one  returns  of  himself.  He  seeks  hun. — 
Never  has  God  shown  Himself  as  love  more  than 
when  He  redeemed  man. — "Nothing  weighs  too 
heavy  for  love ;  he  is  willing  to  take  all  costs  who 
for  God's  sake  loves  souls,  and  knows  what  Christ 
has  done  for  them." — Quesnel  : — The  business  of 
men  in  the  search  of  temporal,  stands  m  contrast 
with  their  negligence  in  the  search  of  spiritual,  things. 
— By  the  amendment  of  a  single  sinner  others  again 
may  be  saved. 

0?i  the  Pericope  : — Heubner  : — Christian  care 
for  the  deliverance  of  lost  souls. — Lisco  : — How  im- 
portant to  Jesus  the  saving  of  every  sinner  is. — The 
saving  love  of  the  Christian  a  copy  of  the  pastoral 
faithfulness  of  Christ:  1.  A  copy  which  is  like  the 
model ;  2.  but  which  never  equals  the  model. — 
Palmer: — I.Jesus  receives  sinners  wA«i  they  come 
to  Him ;  2.  Jesus  seeks  sinners  even  before  they 
come  to  Him. — Fuchs  : — The  different  hearts  of  those 
who  are  mentioned  in  this  Gospel :  1.  The  repentant 
heart  of  the  sinners ;  2.  the  envious  heart  of  the 
Pharisees ;  3.  the  lovmg  heart  of  the  Lord. — Ahl- 
FELD : — The  Son  of  man  comes  to  seek  what  is  lost : 

1.  His  toil;  2.  His  success;  3.  His  joy. — Reichhelm: 
— Seeking  love  :  1.  Whom  it  seeks  ;  2.  how ;  3.  why  it 
seeks. — Souchon  : — Jesus  will  make  the  righteous  sin- 
ners, the  sinners  righteous. — Von  Kapff: — The  joy 
over  a  sinner  that  repents :  1.  The  joy  of  the  repent- 
ant sinner  himself;  2.  the  joy  of  the  saints  ;  and  3. 
the  joy  of  God  over  him. — W.  Thiess  : — Jesus  re- 
ceives sinners:  this  word  is  1.  The  one  centre  of  the 
Bible ;  2.  the  true  centre  of  Christian  preaching  ;  3. 
the  chiefest  jewel  in  Ufe. — Rautenberg: — Who  is 
found?  1.  Whoever  is  drawn  back  from  wandering  ; 

2.  carried  by  Christ ;  3.  and  brought  into  the  fellow- 
ship of  His  people. — Hopfner  : — How  great  is  the 
compassion  of  the  Lord!  1.  He  seeks  the  lost;  2. 
brings  again  the  straying ;  3.  binds  up  the  wounded  ; 
4.  tends  the  weak  ;  5.  guards  what  is  strong.  (Num- 
bers 3  and  5  are,  however,  hardly  to  be  deduced 
from  the  text.) — Burk  : — The  blessed  experience  in 
spiritual  things  :  1.  I  am  lost;  2.  God  seeks  me  ;  3. 
God  has  found  me. 

The  whole  Pericope  is,  either  as  a  whole  or  in  part, 
admirably  fitted  to  be  the  foundation  of  a  commu- 
nion sermon. 


3.  The  Prodigal  Son  (Vss.  11-32), 

11,  12  And  he  said,  A  certain  man  had  two  sons:  And  the  younger  of  them  said  to  his 
father,  Father,  give  me  the  portion  of  goods  that  falleth  to  me.     And  he  divided  unto 

13  them  his  hving.     And  not  many  days  after  the  younger  son  gathered  all  together,  and 
took  his  journey  into  a  f;\r  country,  and  there  wasted  his  substance  with  riotous  living. 

14  And  w^hen  he  had  spent  all  there  arose  a  mighty  famine  in  that  land;  and  he  began  to 

15  be  in  want.     And  he  went  and  joined  himself  to  a  citizen  of  that  country;  and  he  sent 

16  him  into  his  fields  to  feed  swine.     And  he  would  fain  have  filled  his  belly  with  the  luxsks 

17  [pods]  that  the  swine  did  eat:  and  no  man  gave  unto  him   [therefro77i].     And  when  he 
came  to  himself,  he  said,  How  many  hired  servants  of  my  father's  have  bread  enough 

18  and  to  spare,  and  I  perish  [am  perishing  here^]  with  hmiger!     I  will  arise  and  go  to 
my  fatlier,  and  will  say  unto  him,  Father,  I  have  sinned  against  heaven,  and  before 

19  thee,  And  [for  "And  "read  "I"^]  am  no  more  worthy  to  be  called  thy  son:  make  me 

20  as  one  of  thy  hired  servants.     And  he  arose,  and  came  to  his  father.     But  when  he 
was  yet  a  great  way  off,  his  father  saw  him,  and  had  [or,  was  moved  with]  compassion, 


238 


THE  GOSPEL  ACCORDING  TO   LUKE. 


21  and  ran,  and  fell  on  his  neck,  and  kissed  him.  And  the  son  said  unto  him,  Father,  I 
have  sinned  against  heaven,  and  in  thy  sight,  and  am^  no  more  worthy  to  be  called  thy 

22  son.     But  the  father  said  to  his  servants,  Bring  forth  the  best  robe  [a  Toh%  the  best*], 

23  and  put  it  on  him ;  and  put  a  ring  on  his  hand,  and  shoes  on  his  feet :  And  bring  hither 

24  the  fatted  calf,  and  kill  it ;  and  let  us  eat,  and  be  merry :  For  this  my  son  was  dead, 
and  is  alive  again;  he  was  lost,  and  is  found.     And  they  began  to  be  merry, 

25  Now  his  elder  son  was  in  the  field  :  and  as  he  came  and  drew  nigh  to  the  house,  he 

26  heard  music  and  dancing.     And  he  called  one  of  the  servants,  and  asked  what  these 

27  things  meant.     And  he  said  unto  him,  Thy  brother  is  come;  and  thy  father  hath  killed 

28  the  fatted  calf,  because  he  hath  received  him  safe  and  sound.     And  he  was  angry,  and 

29  would  not  go  in :  therefore  [and]  came  his  father  out,  and  entreated  him.  And  he 
answering  said  to  his^  father,  Lo,  these  many  years  do  I  serve  [so  many  years  have  I 
served]  thee,  neither  transgressed  I  [have  I  transgressed]  at  any  time  thy  command- 
ment ;  and  yet  thou  never  gavest  me  a  kid,  that  I  might  make  merry  with  my  friends : 

30  But  as  soon  as  this  thy  son  was  come,  which  hath  devoured  thy  living  with  harlots, 

31  thou  hast  killed  for  him  the  fatted  calf     And  he  said  unto  him,  Son,  thou  art  ever 

32  with  me,  and  all  that  I  have  is  thine.  It  [But  it]  was  meet  that  we  should  make 
merry,  and  be  glad :  for  this  thy  brother  was  dead,  and  is  alive  again ;  and  was  lost, 
and  is  found. 

1  Vs.  17. — With.  Griesbach,  Scholz,  and  Meyer,  [Lachmann,  Bleek,  Trcgelles,  Alford,  Cod,  Sin.,]  we  believe  that  we 
must  receive  SSe  iato  the  text,  but  place  it  before  At/ix<u. 

-  Vs.  19. — liec. :  koX  ovk^ti  ci^il,  k.t.A.,  without  sufficient  grounds ;  KaC  may  be  omitted,  and  then  the  broken  character 
of  the  soliloquy  forms  a  beauty  the  more. 

3  Vs.  21.— See  note  2. 

*  Vs.  22. — Ttiv  before  (ttoKtqv  should  be  expunged,  see  Tischendokf  ;  this  makes  the  first  mention  of  o-toA>ji»  quite  inde- 
finite, with  Tiji/  TTpuiTrjv  afterwards  added  as  apposition;  sec  Wixer,  Grammalik,  §204.  Although  raxu  (D.,  Taxews)  has 
some  authorities  of  weight  for  it,  B.,  [Cod.  Sin.,]  L.,  X.,  &c.,  yet  it  is  probable  that  this  word  was  interpolated  later,  in 
order  to  heighten  yet  more  the  force  of  the  fiber's  word.  [Lachmann,  Meyer,  Alford  retain  raxv  ;  Tregelles  brackets  it. 
Found  in  B.,  D.,  Cod.  Sin.,  L.,  X.— C.  C.  S.] 

*  Vs.  29. — AuToO  ought,  on  the  authority  of  A.,  B.,  D.,  P.,  and  others,  to  be  received  in  the  text,  as  by  Lachmann  and 
Tischendorf,  [Meyer,  Tregelles,  Alford.] 

as  far  as  possible  away.  The  far-distant  land,  an  image 
of  the  sinner's  deep  apostasy  from  God.  The  beauty  of 
the  parable  is  heightened  still  more  by  this  fact,  tliat 
with  forbearing  tenderness,  the  depth  of  his  degrada- 
tion is  not  depicted  in  many  strokes,  but  afterwards, 
vs.  30,  is  for  the  first  time  learned  somewhat  more 
in  detail  from  the  mouth  of  the  elder  son.  His  mode 
of  life  is  plainly  enough  characterized,  as  oktcotois,  a 
word  which  is  found  only  here,  but  which  is  suf- 
ficiently explained  by  the  use  of  the  substantive, 
Ei3h.  V.  18;  Titus  i.  6 ;.  1  Peter  iv.  4.  Then  does 
the  inward  separation  from  the  father  become  quite 
as  great  as  the  outward  was.  "  Qid  se  a  Christo 
separat,  exul  est  patrice,  civis  est  miindi."  Aiiibrosius. 

Vs.  14.  And  when  ...  a  mighty  famine. — The 
natural  consequences  of  such  a  mode  of  life  are 
only  hastened  by  the  famine  that  arises  {laxvpa 
Aiiuoj,  here  feminine  according  to  the  Doric  dialect 
and  the  latter  usage ;  Luke  iv.  25,  it  .still  appears  as 
masculine,  and  the  reading  of  the  Jieccpta,  hxvpSs,  is 
only  an  emendation,  according  to  the  customary 
usage).  The  external  want  which  he  now  begins  to 
suffer,  becomes  a  transition  to  the  turning-point  of 
his  inner  life.  But  he  does  not  yet  come  to  this 
turning-point  without  a  last  desperate  endeavor  to 
remedy  his  own  distress  from  his  own  means. 

Vs.  15.  Joined  himself,  iKoW-fiStri,  attached 
himself,  as  it  were,  to  him  by  force,  that  he  might 
assist  him  in  his  necessity.  He  has  therefore  re- 
mained a  stranger  in  the  land  in  which  he  has  con- 
sumed all.  "  Quern  reditus  ad  frugem  maiiet,  is 
scepe  etiam  in  medio  error e  sico  quiddam  a  propriis 
mundi  civibus  distinctum  7'etincf."  Bengel.  But  the 
tender  mercies  of  the  wicked  are  cruel.  The  citizen 
of  the  strange  land  sends  him  {eTreix\f>ev,  change  of 
the  subject  of  discourse)  to  his  fields,  {aypous  in  the 
plural),  in  order  there  to  keep  swine,  where  he  should 


EXEGETICAL  AND  CRITICAL. 

Vs.  11.  A  certain  man. — The  simple,  unpre- 
tentious beginning  of  the  most  beautiful  of  all  the 
parables,  is  even  in  and  of  itself  a  beauty.  The  man 
is  here  the  image  of  God  ;  the  Son  anthropomorphizes 
the  Father  in  a  very  unique  manner.  The  two  sons 
denote  not  exactly  the  Jews  and  the  Heathen, 
(Augustine,  Bede,  and  the  Tubingen  school),  nor  yet 
angels  and  men  (Herberger),  but  the  mass  of  men,  as 
divided  at  this  moment  before  the  Saviour,  into  Pub- 
Ucans  and  Pharisees.  Strictly  speaking,  both  the 
sons  here  sketched  are  lost, — the  one  through  the 
unrighteousness  that  degrades  him,  the  other  through 
the  self-righteousness  which  blinds  him. 

Vs.  1 2.  The  younger. — The  most  light-minded, 
and  as  such  the  most  easily  led  astray.  The  goods 
which  come  to  him  only  after  the  death  of  the  father, 
he  wishes  to  possess  already  in  his  father's  lifetime, 
in  order  to  be  entirely  free  and  his  o^vn  master. — Tb 
firi^aWov  iJ-ipos,  somewhat  singular,  but  yet  a  gen- 
uinely Greek  expression  (see  Grotius),  to  indicate 
what  he  of  right  can  demand  as  his  property  out  of 
his  father's  pOssessions.^And  he  divided  unto 
them,  auTorsl-77-Therefore  not  only  to  the  younger, 
but  also  to  the. elder,  with  the  distinction  however 
that  the  younger  now  received  in  hand  his  own  portion, 
while  the  elder  could  regard  his  as  his  property, 
although  the  father  yet  administered  it,  and  he  still 
remained  as  the  child  in  his  father's  house. 

Vs.  13.  Gathered  together. — It  vei-y  soon  ap- 
pears what  the  j'oungest  one  really  meant  to  do.  The 
false  craving  for  freedom,  which  the  father  does  not 
suppress  by  violence,  drives  him  to  seek  his  fortune 
abroad.  All  that  ho  has  received  he  gathers  together, 
partly,  probably,  in  na^wra  (De  Wette),  and  journeys 


CHAP.  XV.  11-32. 


239 


by  no  means  lack  the  necessary  sustenance :  perhaps 
an  intentional  insult  which  the  rich  heathen  put 
upon  the  suffering,  necessitous  Jew,  but  certainly  a 
striking  image  of  the  inconceivable  wretchedness 
into  which  sin  drags  man  down.  And  yet  this  very 
deep  leads  up  to  the  height,  and  among  the  x<"V<"s 
it  will  soon  fare  better  with  the  unhappy  man  than 
with  the  TTopvais. 

Vs.  16.  Have  filled  his  belly. — An  uncomely 
expression  in  itself,  but  entirely  agreeable  to  the  un- 
comeliness  of  the  fact,  and  so  far  an  additional 
beauty  of  the  parable.  Somewhat  of  (otto)  the 
swine's  fodder  is  now  his  highest  desire,  without  how- 
ever his  being  able  even  to  obtain  a  part  of  that. — 
With  the  pods,  Kepana,  a  wild  fruit,  found  in 
Syria  and  Egypt,  which  was  used  for  swine's  fodder. 
Perhaps  the  sweetish  fruit  of  the  Caratonia  siliqua 
(Linnaeus),  which,  on  account  of  the  great  abundance 
of  them,  was  of  the  least  possible  value,  and  although 
they  tasted  sweet  were  not  wholesome.  "  The  hull 
of  the  marrowy  pod,  one  foot  in  length  {Kep6.Tio.), 
was  thrown  to  the  swine ;  but  the  kernel  (Gerah, 
grain)  passed  for  the  smallest  weight  among  the 
Hebrews." — And  no  one  gave  unto  him  (there- 
from).— "  Either  because  the  feeding  of  the  swine  was 
committed  to  others  than  him  that  pastured  them, 
or  because  he  saw  the  access  to  the  swine-trough 
closed  to  him ;  perhaps  because  the  steward  under 
whom  he  served  was  avaricious  and  maUcious."  De 
Wette.  At  all  events,  the  only  thing  that  could 
have  reconciled  him  to  his  degrading  employment, 
the  satisfaction  of  his  raging  hunger,  he  saw  still 
withheld  from  him  in  this  way. 

Vs.  17.  And  when  he  came  to  himself. — 
An  admu-able  expression  for  the  inward  change  in 
the  heart  of  the  man  who  had  been  hitherto  beside 
himself,  but  now  awakes  from  the  dream.  Els  kavrhv 
Se  i\S)u>v,  Luther :  da  schlug  er  in  sich.  The  sinner 
must  first  return  unto  himself,  if  he  will  be  truly 
converted  to  God.  He  first  compares  his  external 
condition  with  that  of  the  more  highly  privileged. 
The  fiicrSnoi  have  bread,  and  indeed  ■mpiffo-evovaiv 
&PTWV.  He,  the  son  of  the  family,  has  not  even 
Kfparia.  By  the  fxia-^ioi,  we  have  to  understand 
laborers  that  are  engaged  from  day  to  day.  Among 
the  TrarSss,  vs.  26,  we  have  to  understand  the  meanest 
of  the  permanent  domestic  servants,  who  stand  with- 
out, without  taking  part  in  the  feast ;  among  the 
SovAot,  vs.  22,  on  the  other  hand,  servants  of  higher 
rank,  overseers  of  farms,  vineyards,  and  the  like,  who 
personally  took  part  in  the  joy  of  the  feast.  It  appears 
therefore,  that  the  Prodigal  Son  actually  envies 
the  good  fortune  of  those  who  stood  on  the  last  step. 
Now,  when  the  pride  of  his  heart  is  broken,  no  false 
shame  holds  him  longer  back  from  considering  his  con- 
dition in  its  true  light. 

Vs.  18.  I  will  arise. — Not  precisely  the  pri- 
mordia  poenifentice  (Bengel),  for  these  are  already  in- 
dicated in  the  els  ka,vTht>  iAbcoif,  but  the  transition 
from  the  inward  to  the  now  also  outward  change.  In 
this  especially  is  shown  the  sincerity  of  his  re- 
pentance, that  it  is  joined  with  the  not  yet  ex- 
tinguished trust  in  the  love  of  his  father,  that  he 
seeks  not  a  smgle  excuse,  and  without  delay  arises  to 
carry  out  the  resolution  taken. — Against  heaven 
and  before  thee ;  iydntov  crov,  that  is,  "  in  relation  to 
thee."  Since  however  this  relation  is  ordained  by 
heaven  (general  indication  of  the  dwelling-place  of 
the  higher  spiritual  world),  he  feels  at  the  same  time 
how  this  holy,  heavenly  world  is  injured  by  the  fact, 
that  he  on  earth  has  infringed  in  such  a  way  upon 


the  inalienable  rights  of  his  father.  It  is  ever  a 
token  of  the  sincerity  of  repentance,  when  one  views 
even  the  sins  committed  against  others,  as  trans- 
gressions against  the  Heavenly  Father. — Make  me 
as  one. — He  wishes  not  only  tradari  tanquam  mer- 
cenarius,  but  to  be  accounted  on  a  level  with  such 
in  every  respect ;  on  ws  an  emphasis  is  to  be  laid. 
He  wishes  that  there  may  be  no  distinction  between 
him  and  the  least  of  the  day-laborers,  and  promises 
thereby  that  he  will  diligently  serve,  and  be  obedient 
as  a  day-laborer.  That  he  however  hopes  in  this 
way  once  more  to  deserve  the  name  of  a  son,  he  does 
not  say  a  word  of,  and  it  is  therefore  perhaps  much 
too  refined  (Stier)  to  remark  in  this  entreaty  a  trace 
of  self-righteousness.  He  wishes  simply  to  be  re- 
leased at  any  price  from  bis  wretched  condition,  and 
with  deeds  to  prove  the  sincerity  of  his  confession 
of  sin. 

Vs.  20.  But  when  ...  his  father  saw  him. — 
The  father  is  represented  as  daily  expecting  the  return 
of  the  strayed  one,  with  longing  desire ;  he  is  moved 
with  compassion  for  the  unfortunate  one,  at  the  view 
of  the  wretched  garment,  and  the  pitiable  condition 
in  which  he  sees  him  coming  at  a  distance.  The 
kiss  which  he  impresses  on  his  Ups,  comp.  Gen.  xxxiii. 
4  ;  Matt.  xxvi.  48,  is  the  token  of  the  prevenient  love 
which  is  shown  even  before  the  confession  of  sin, 
which  the  father  reads  in  the  heart  of  the  returned 
son,  has  had  time  to  pass  over  his  lips.  The  con- 
clusion of  the  previously  meditated  address  :  "  Make 
me,"  &c.,  is  in  fact  kept  back  "  by  the  demeanor  of 
fatherly  love ;  the  agitated  son  cannot  bring  these 
words  out  in  view  of  such  paternal  love ;  a  psycho- 
logically tender  and  delicate  representation."  Meyer. 

Vs.  22.  But  the  father. — Taxeo^s  may  certainly 
be  added  in  thought,  even  though  it  should  not  be  in- 
serted in  the  text. — See  notes  on  the  Greek  text. — 
The  father  assures  the  son  of  his  forgiveness,  not  by 
replying  to  his  address,  but  by  giving  in  his  presence 
a  definite  command  to  the  servants  standmg  by. 
First,  there  must  a  garment,  and  that  the  best  {see 
notes  on  the  text),  be  brought  out ;  the  father  cannot 
look  on  these  hateful  beggar's  rags.  Thus  is  he  again 
brought  into  his  former  position  of  honor ;  for  the 
Tala7-  was  the  long  and  white  upper  garment  of  the 
principal  Jews,  see  Mark  xii.  38.  The  seal-ring  and 
the  shoes  are  to  show  that  he  was  recognized  as  a 
free  man  (slaves  went  commonly  barefoot).  The 
(to)  fatted  calf,  which  stands  in  the  stall  already 
prepared  for  slaughter,  can  be  destined  for  no  more 
joyful  occasion  than  this.  Without  delay  must  all 
the  members  of  the  family  assemble  at  the  feast-table, 
and  it  is  as  if  now  the  inventiveness  of  love  ex- 
hausted itself  to  prove  to  the  returned  wanderer  how 
welcome  he  is  to  the  happy  father's  heart.  The 
ground  for  all  this  is  indicated  in  the  assurance  :  For 
this  my  son,  &c.  Death  and  life  is  in  the  usage  of 
the  Scripture  the  designation  of  sin  and  conversion, 
see  Eph.  ii.  1 ;  1  Tim.  v.  6,  and  other  passages.  The 
father  means  not  only  that  the  son  has  been  dead /or 
him  (Paulus,  De  Wette),  but  that  he  in  himself  has 
risen  in  a  moral  respect  from  the  condition  of  death 
to  a  new  and  higher  life.  What  he  has  been  and 
now  is  in  the  view  of  the  father— once  lost,  now 
found,— is  expressed  in  the  second  antithesis.  The 
parallelism  of  the  expression  is  therefore  not  to  be 
taken  tautologically. 

Vs.  24.  And  they  began  to  be  merry.— Of 
course  at  the  feast,  although,  in  itself,  fiKppaivea^at 
is  not  to  be  taken  in  the  sense  of  epulari  (Kuinoel). 
The  parable  has  here  reached  the  point  which  is 


240 


THE  GOSPEL  ACCORDING  TO   LUKE. 


designated  in  the  first  parable  in  vs.  7,  and  in  the 
second  in  vs.  10 ;  for  the  joy  in  the  father's  house 
corresponds  perfectly  to  that  in  heaven  and  before 
the  angels  of  God.  Not  impossible  is  it,  however, 
that  it  was  especially  this  third  intimation  of  the 
same  chief  thought,  which  awakened  a  visible  dis- 
pleasure among  the  Pharisaic  hearers,  and  that  the 
Saviour  therefore  felt  impelled  so  much  the  more 
to  set  forth  yet  more  in  detail,  in  the  person  of  the 
second  son,  an  intimation  already  given,  vs.  V, 
by  portraying  his  unloving  selfishness.  Here  also  we 
owe  to  human  opposition  and  malice  one  of  the  most 
beautiful  pages  of  the  Gospel. 

Vs.  25.  His  elder  son. — The  less  the  Phar- 
isees could  recognize  in  the  description  of  the 
younger  son  their  own  image,  so  much  the  more 
must  their  conscience  hold  up  before  them  a  mirror 
in  the  image  of  the  eldest  son.  Even  at  the  very  be- 
ginning, the  vividness  and  beauty  of  the  representa- 
tion is'  heightened  by  the  fact,  that  the  eldest  son  at 
the  return  of  the  youngest  brother  is  not  in  the 
house,  but  has  spent  the  day  i'ii  hard,  self-chosen, 
slavish  service,  and  now  first  returns  home  at  even- 
time,  when  the  feast  was  already  in  progress. — Music 
and  dancing. — Without  the  article.  As  to  the 
customariness  of  this  at  the  feasts  of  the  ancients, 
comp.  Matt.  xiv.  6.  Even  this  fact,  that  such  a  thing 
had  taken  place  in  the  dwelUng  entirely  without  his 
knowledge,  secretly  angers  him,  and  with  an  astonish- 
ment wliich  betrays  displeasure,  he  calls  one  of  the 
servants  to  him. 

Vs.  27.  Thy  brother  is  come. — Entirely  with- 
out reason  have  some  found  {Berl.  Bibl.)  in  the  an- 
swer of  the  servant  something  secretly  malicious. 
He  gives  to  the  returned  son,  after  the  example  of  his 
master,  the  rank  befitting  him ;  he  does  not  relate 
in  what  condition  the  brother  had  come  home, 
but  only  that  he  had  returned  in  good  health. — 
The  slave  speaks  of  vyiaipeiv  undoubtedly  in  the 
physical  sense,  as  the  father  had  before  spoken  of 
death  and  life  in  the  moral  sense ;  and  at  the  same 
time  mentions  the  fatted  calf,  which  he  had  perhaps 
slaughtered  with  his  own  hand,  and  which  was  for 
him,  as  a  servant,  very  likely  the  chief  matter.  In 
so  good-natured  an  answer  there  Hes  nothing  at  all, 
in  and  of  itself,  which  could  have  given  the  elder 
brother  just  ground  for  bitterness.  It  is  rather  the 
state  of  the  case  itself  that  is  sufficient  (in  his  temper 
of  mind)  to  fill  him  with  anger.  This  last  stroke  of 
the  pencil  also  proves  satisfactorily  the  unreason- 
ableness of  the  singular  interpretation,  that  by  the 
elder  brother  we  are  to  understand  unfallen  angels. 

Vs.  28.  His  father . . .  entreated  him,  TrapeKaKn. 
Luther :  Begged  him.  Kuinoel :  Called  him  to  him. 
Meyer :  Summoned  him  to  come  in.  Only  the  last 
is  somewhat  too  strong,  since  then  the  refusal  of  the 
son  would  have  been,  in  contradiction  to  his  own  de- 
claration, vs.  29,  a  direct  disobedience.  We  prefer 
explaming  it  in  the  sense  that  the  father  with  soft 
words  sought  to  move  him  to  judge  otherwise,  and 
then  also  to  act  otherwise,  comp.  Acts  xvi.  39.  So 
much  the  more  strikingly  does  the  not-to-be  wearied 
and  long-sufiering  love  of  tlie  father,  who  for  his 
sake  even  leaves  for  a  moment  the  feast  of  joy,  con- 
trast with  the  refractory  and  selfish  disposition  of 
the  elder  son. 

Vs.  29.  These  many  years. — lie  addresses  the 
fatlier,  yet  the  youngest  son's  tender  Trorep  does  not 
pass  his  lips.  On  the  other  hand,  he  brings  up  to 
him  his  external  obedience  and  service  for  reward, 
with  as  little  modesty  as  possible.     Reward  for  it  he 


has,  according  to  his  own  opinion,  nevei"  yet  received, 
and  indeed  has  not  yet  enjoyed  the  only  true  re- 
ward in  his  heart.  It  is  noticeable  {see  the  notes  on 
the  text)  that  his  highest  wish  appears  to  have  con- 
centrated itself  in  a  kid,  ipicptov,  (the  he-goat,  the 
image  of  lewdness)  [There  is  not  "the  slighfest  rea'- 
son  to  suppose  that  any  such  reference  is  imphed  in 
epitpiop. — C.  C.  S.j,  while  he  looks  down  with  con- 
tempt upon  the  immoral  conduct  of  his  brother. 
'O  vios  arov  ovtos.  He  visibly  avoids  giving  him  the 
brother's  name,  which,  however,  the  father  does, 
vs.  32,  but  he  tears  the  veil  which  was  spread  over 
his  sinful  fife.  For  him  the  paternal  love  also  con- 
centrates itself  in  the  fatted  calf,  that  had  far 
higher  value  than  the  vainly  wished  for  ipi(piov.         "~^ 

Vs.  31.  Son,  thou  art.— Although  self-right- 
eousness has  already  condemned  itself  by  its  own 
words,  it  is  now  even  to  redundance  rebuked  by  the 
mild  answer  of  the  father.  With  an  affectionate 
tIkvov,  he  seeks  once  again  to  bring  him  to  a  kinder 
disposition,  and  show  him  that  his  uninterrupted 
dwelling  with  his  father  and  his  prospect  of  the 
whole  paternal  inheritance,  vs.  12,  should  have  raised 
him  above  so  unloving  a  judgment.  An  entirely 
different  disposition  was  now  the  natural  one,  and 
required  by  the  course  of  events.  To  make  inerry 
and  be  glad  was  what  one  must  now  do,  instead  of 
bringing  bitter  imputations.  The  father  does  not 
say  definitely  that  the  eldest  son  also  should  now  do 
this.  The  ae  is  now  omitted ;  but  he  speaks  in 
general  of  the  ethical  necessity  that  it  now  must  be 
just  thus,  and  not  otherwise.  In  no  event,  there- 
fore, wiU  the  feast  of  joy  be  for  his  sake  interrupted, 
but  he  himself  must  judge  whether  he,  after  the  ex- 
planation received,  will  yet  longer  stand  without  in 
displeasure.  I  The  father  has  the  last  word,  and  it  is 
as  if  the  Saviour  asked  therewith  His  Pharisaical 
listeners:  Decide  yourselves  how  the  parable  shall 
end  ;  will  you  stiU  refuse  to  take  part  in  the  joy  of 
heaven  over  the  conversion  of  sinners  ?  1 

In  relation  to  the  parable  as  a  whole,  we  must 
remark,  in  addition,  that  it  belongs  perfectly  in  the 
Pauline  Gospel  of  Luke.  "  The  Pauline  representa- 
tion of  the  incapacity  of  the  vo^ios  to  confer  the  true 
SiKaioffvyr],  and  of  the  necessity  of  another  way  of 
salvation  through  the  ttictti?  and  x°V"^)  constitutes 
the  best  commentary  on  these  parables."  Olshausen. 
But  in  a  pitiable  way  has  the  Paulinistic  and  liberal 
character  of  this  teaching  of  the  Saviour  been  mis- 
used by  the  Tiibingen  school,  to  the  support  of  their 
understanding  of  original  Christianity,  and  of  the 
pecuHarity  of  the  third  Gospel.  Ritzschl  (formerly), 
Zeller,  Schwegler,  nor  least.  Von  Baur,  have,  with 
different  modifications,  insisted  on  finding  here  a 
symbolical  representation  of  the  distinct  relation  in 
which  Jews  and  Gentiles  stood  to  the  Messianic 
kingdom.  *The  Prodigal  Son  then  represents  hea- 
thenism in  its  degeneracy,  return,  and  restoration ; 
the  eldest  son,  on  the  other  hand,  represents  the 
proud  and  hostile  disposition  of  the  Jewish  Chris- 
tians against  these  later-called  and  highly  privi- 
leged. "Who  does  not  here  see  the  behavior 
of  the  Jewish  Christians  towards  the  Gentile  Chris- 
tians and  the  Pauline  Christianity  which  we  know 
from  the  Epistle  to  the  Romans  ? "  It  is  impos-  ^ 
sible  to  read  this  whole  construction  of  the  oldest 
church  history  without  doing  justice  to  the  extra 
ordinary  talent  and  the  brilliant  gift  of  combination 
of  which  it  is  the  undeniable  fiuit.  But  even  the 
noblest  building  must  fall  in  ruin  when  it  lacks  the 
firm  foundation.     The  latter  is  here  the  case,  and  it 


CHAP.  XV.  11-32. 


24] 


has,  therefore,  been  justly  remarked  that  Hilgenfeld 
and  others  confound  the  applicability  of  the  parable 
to  their  darUng  theme,  with  its  original  occasion  and 
intention.  That  a  noticeable  agreement  exists  be- 
tween the  Jewish  Christians  and  the  eldest  son,  be- 
tween the  Gentile  Christians  and  the  youngest,  is 
plain,  and  should  be  wilHngly  conceded;  but  that 
the  Saviour's  design  was  to  direct  attention  to  this  is 
in  direct  conflict  with  vss.  1,  2,  7,  10.  With  the 
same  right  we  might  be  able  to  find  the  antitype  of 
the  two  sons,  in  the  Catholic  and  in  the  Evangelical 
Church  in  their  mutual  relations.  As  to  the  rest, 
we  already  find  a  trace  of  the  Tiibingen  idea  in  Vi- 
tringa  and  others. 


DOCTRINAL  AND  ETHICAL. 

1.  There  is  no  parable  of  the  Saviour  whose 
beauty  and  high  value  has  been  so  generally  and 
openly  acknowledged  as  that  of  the  Prodigal  Son. 
Nothing  would  be  easier  than  to  collect  a  Chresto- 
mathy  of  enthusiastic  eulogies  on  this  parable,  even 
from  rationahsts  and  unbelievers.  "In  the  style  of 
Lavater,  whoever  loves  this  style  might  speak  long 
and  much  ;  might  exclaim  and  wonder :  How  simple 
and  how  deep,  how  unforgettably  retainable  in  its 
words,  unfathomable  and  inexhaustible  in  its  sense ; 
related  with  what  dramatic  life,  this  parable  of  the 
Saviour,  the  crown  and  pearl  of  all  His  parables,  is ! " 
Stier.  But  mindful  that  the  Divine,  least  of  anything, 
needs  our  human  praise,  we  will  rather  direct  the 
eye  to  that  which  is  here  portrayed,  and  to  the  some- 
what more  particular  consideration  of  the  great  an- 
tithesis of  Sin  and  Grace,  which  appears  in  this  so 
popular  and  j'et  so  profound  instruction. 

2.  Sin  appears  here  before  us  not  only  in  one  but 
in  a  twofold  form,  as  it  develops  itself  not  only  in 
the  widely  wandering  but  also  in  the  self-righteous 
man,  who  remains  outwardly  within  the  limits  of 
obedience  required  by  God.  Against  every  theory 
which  explains  sin  from  the  metaphysical  imperfec- 
tion of  human  nature,  or  interprets  the  fall  as  a  kind 
of  moral  progress  (Schiller),  this  parable  utters  the 
sentence  of  condemnation. 

3.  The  essence  of  sin  presents  itself  to  us  in  the 
younger  son  as  Self-seeking.  This  awakens  in  him 
discontent  with  the  good  that  he  enjoys  in  the  house 
of  his  father,  impels  him  to  seek  independent  free- 
dom, sensual  enjoyment  and  honor,  and  makes  him 
a  wretched  slave  of  his  unfettered  passions.  From 
the  root  of  self-seeking  grow  two  different  branches, 
the  sins  of  sensuality  on  the  one  hand  and  those  of 
pride  on  the  other.  The  fonner  we  see  coming  to 
mournful  development  principally  in  the  younger, 
the  latter  in  the  elder,  son.  Sensuality  degrades 
man,  blinds  him  and  leads  him  finally  to  the  brink 
of  the  abyss,  but  God  is  far  from  abridging  the  sin- 
ner's use  of  his  freedom ;  He  permits  him,  on  the 
other  hand,  to  walk  his  own  ways,  and  makes  even 
the  bitter  fruits  of  evil  serviceable  to  his  healing  and 
recovery.  Through  false  craving  for  freedom  the 
Prodigal  Son  falls  into  unhappy  wandering ;  through 
wandering  into  wretched  slavery ;  through  slavery 
into  an  unspeakable  depth  of  misery. 

4.  Quite  otherwise  docs  moral  corruption  reveal 
itself  in  the  elder  son.  Outwardly  he  remains  in  the 
house  of  his  father  and  serves  him,  yet  he  is  guided 
only  by  a  mechanical  obedience,  to  which  the  im- 
pelling power  of  love  is  wanting.  He  seeks  his 
reward  not  in  his  father's  recognition,  but  in  the  kid 

IG 


for  which  he  longs  and  for  which  he  vainly  hopes. 
He  vaunts  in  his  vain  pride  of  his  fimcied  fulfilment 
of  duty,  although  to  this  there  was  lacking  the  heart, 
and  with  this  everything,  and  betrays  his  inner  char- 
acter by  his  anger  at  the  gracious  reception  of  his 
deeply-fallen  brother.  He  believes  himself,  in  his 
bUndness,  never  to  have  transgressed  a  command- 
ment, and  yet  forgets  precisely  that  .  which  is 
weightiest  in  the  law,  mercy  and  love.  Neither  his 
fiither  nor  his  brother  does  he  love,  and  yet  beUeves 
that  he  may  demand  all  for  himself.  How  self- 
righteousness  stands  related  to  God  and  mankind  is 
here  drawn  from  life.  On  the  other  side,  the  Saviour 
shows  also  how  God  demeans  Himself  towards  such 
fools  and  blind.  He  endures  them  in  His  long-suf- 
fering ;  He  addresses  them  kindly ;  He  excludes  them 
not  at  once  from  the  enjoyment  of  His  fatherly  favor, 
but  yet  lets  them  feel  that  they  are  on  the  way  to 
exclude  themselves  therefrom,  and  that  if  they  per- 
sist in  their  error,  the  joy  of  heaven  over  the  con- 
version of  the  lost  sinner  can,  on  their  account,  be 
by  no  means  disturbed  or  postponed. 

5.  The  nature  of  the  conversion  of  which  no  one 
repents,  is  in  the  image  of  the  younger  son  sketched 
for  all  following  ages.  Its  beginning  is  to  be  found 
where  the  sinner  comes  to  himself,  and  becomes 
acquainted,  not  only  with  his  deep  wretchedness, 
but,  above  all,  with  his  inexcusable  guilt.  The  con- 
sciousness of  guilt  is,  according  to  this  parable,  by 
no  means  a  subjective  illusion  of  the  sinner,  but  the 
expression  of  an  everlastmg  truth  of  the  voice  of 
God  which  is  heard  in  the  conscience,  and  which  the 
father  in  no  wise  contradicts,  which  he,  on  the  other 
hand,  answers  with  the  overwhelming  revelation  of 
his  forgiving  love.  The  knowledge  of  the  nature  of 
sin — that  it  is  not  a  weakness  but  an  infinite  debt — 
brings  about  an  inward  sorrow,  2  Cor.  vii.  10;  this 
sorrow  impels  to  the  confession  of  sin  ;  this  confes- 
sion is  joined  with  longing  after  immediate  return. 
It  is  precisely  in  this  that  the  nature  of  true  repent- 
ance is  here  revealed ;  that  it  joins  the  deepest 
humility  with  not  yet  extinguished  faith  in  the  love 
of  the  Father ;  that  the  good  resolution,  how  much 
soever  it  may  cost,  is  without  delay  put  into  execu- 
tion, and  that  the  son  will  rather,  if  it  is  possible, 
take  the  last  place  in  the  house  of  his  Father  than 
even  for  a  moment  longer  look  around  for  a  better 
lot  outside  of  the  Father's  house.  With  undoubted 
justice,  it  is  true,  the  remark  could  be  made  that  in 
this  parable  it  is  especially  "  human  activity  in  the 
work  of  conversion  that  is  portrayed."  (Olshauseu.) 
However,  it  is  also  true,  on  the  other  side,  that 
"  the  Divine  activity  also  is  not  lacking  in  this  para- 
ble."    Lange. 

6.  The  grace  of  God  for  the  Prodigal  Son  comes 
in  this  parable  in  its  compassionate  and  all-restoring 
side  before  our  eyes.  The  f  ither  does  not  this  time 
seek  for  the  lost  "son  as  the  shepherd,  had  sought  for 
the  sheep  and  the  woman  for  the  coin.  For  neither 
is  it  here  an  irrational  being  but  a  rational  man,  who 
must  be  brought  himself  to  choose  the  way  of  con- 
version. Mediately  the  father  has  labored  for  his  de- 
Uvery,  for  while  he  has  permitted  him  to  bear  all  the 
consequences  of  the  evil  committed,  he  has,  more- 
over, patiently  waited  and  kept  his  house  and  heart 
open  to  him.  Scarcely  does  the  son  take  the  first 
step  homeward,  when  the  father  regards  him  with 
compassionate  look,  goes  kindly  towards  him  (preve- 
nient  grace),  and  refuses  not,  it  is  true,  the  confession 
of  sin,  but  remits  to  him  whatever  it  has  of  pain  and 
humiliation.     He  not  only  testifies  his  joy  over  the 


242 


THE  GOSPEL  ACCORDING  TO  LUKE. 


returned  wanderer,  but  he  gives  it  active  expression, 
and  not  only  pardons  the  wanderer,  but  restores  him 
again  to  the  full  possession  and  enjoyment  of  his 
forfeited  filial  rights.  It  is  not,  however,  necessary 
to  see  in  every  feature  of  the  parable,  on  this  point, 
the  intimation  of  a  definite  saving  truth  of  the 
Gospel.  Whoever  (Olshausen)  finds  signified  in 
the  ring  the  seal  of  the  Holy  Spirit ;  in  the  sandals, 
the  being  shod  as  in  Ephes.  vi.  15  ;  in  the  Talar,  the 
garment  of  the  perfect  righteousness  of  Christ,  easily 
loses  out  of  mind  the  distinction  between  parable 
and  allegory — a  point  of  view  where  nothing  could 
reasonably  withhold  us  from  going  a  step  farther, 
and,  with  Jerome,  Augustine,  and  Melanchthon,  see- 
ing in  the  fatted  calf  the  image  of  Christ.  For  other 
examples  of  arbitrary  interpretation,  see  Lisco,  adloc. 
Here  also  we  are  carefully  to  distinguish  between  the 
practical  appUcability  and  the  historical  intention  of 
the  parable. 

7.  It  is  well  known  what  consequences  have  been 
drawn  from  the  fact  that  in  this  parable  the  Prodigal 
Son  is  received  by  the  father  without  the  interven- 
tion of  any  mediator.  "  All  dogmatical  imaginations 
of  the  supralapsarians  and  infralapsariaus,  nuy,  even 
of  the  demauders  of  bloody  satisfaction,  who  have  no 
sense  of  the  heaven-wide  distinction  between  Divine 
and  human  righteousness,  vanish  like  oppressive 
nightmares  before  this  single  parable,  in  which 
tJesus  reveals  the  heavenly  secret  of  human  redemp- 
tion, not  according  to  a  mystical  or  criminal  theory 
of  punishment,  but  anthropologically,  psychologically, 
and  theologically  to  every  pure  eye  that  looks  into 
the  law  of  perfect  liberty."  |  Von  Ammon,  L.  J., 
iii.  p.  50.  But,  with  the  same  right,  one  from  this 
parable  might  have  been  able  to  deduce  a  proof  against 
the  biblical  Satauology,  since,  forsooth,  the  young 
man  is  allured  and  misled  by  sin  alone ;  or  against 
the  doctrine  of  sanctification,  since  the  parable  adds 
nothing  concerning  the  new  life  of  the  grateful  son 
in  his  father's  house.  Quod  nimium,  nihil  prohat. 
Silence  is  not  necessarily  contradiction,  and  it  is 
entirely  natural  that  the  Saviour,  months  before  His 
atoning  death,  before  an  audience  of  Pharisees  and 
publicans,  should  have  left  this  wholly  a  mystery. 
It  is  well  known  how  little  He,  especially  according 
to  the  Synoptical  Gospels,  spoke  of  the  highest  goal 
of  His  suflering  and  death  even  to  His  familiar  dis- 
ciples ;  it  belonged  to  the  things  which  He  described, 
John  xvi.  12,  concerning  which  the  Paraclete  should 
afterwards  instruct  His  church.  Whoever  uses  this 
parable  as  a  weapon  against  the  Pauline  doctrine  of 
atonement,  acts  as  foolishly  as  he  who,  pointing  to 
the  friendly  mornmg  light,  would  prove  thereby  the 
uselessness  of  the  full  mid-day  sun.  The  demand 
that  the  Saviour  must  in  a  single  parable  have  de- 
scribed the  whole  way  of  salvation,  is  excessively 
arbitrary ;  nor  does  the  Gospel  teach  anywhere  that 
the  Father  had  to  be,  by  the  death  of  His  Son,  first 
moved  to  be  gracious  to  sinners.  "  One  parable 
cannot  exhaust  the  whole  truth ;  but  in  the  parable 
of  the  Prodigal  Son  we  may  say  that  the  Saviour 
and  Mediator  is  concealed  in  the  kiss  which  the 
father  gives  the  son."     Riggenljach. 

If  we  now,  in  conclusion,  direct  once  again  our 
view  to  this  triad  of  parables,  we  find  a  rich  variety, 
and  yet  an  admirable  agreement.  The  first  para- 
ble depicts  to  us  the  sinner  in  his  pitiable  folly ;  the 
sheep  exchanges  voluntarily  the  green  meadow  for 
the  barren  waste.  The  second  portrays  to  us  the 
sinner  in  his  wretched  self-degradation:  the  coin 
falls  down  upon  the  earth,  and  hes,  although  the 


stamp  is  not  erased,  yet  buried  under  the  dust,  from 
which  it  comes,  only  after  much  seeking  and  sweep- 
ing, again  to  the  light  of  day.     The  third  teaches  us 
to  know  the  sinner  especially  in  liis  unthankfulness : 
the  free  love  of  the  father  is  requited  by  the  Prodi- 
gal Son  with  the  squandering  of  his  inheritance  ; — the 
sheep  m  the  wilderness,  the  coin  in  the  dust,  the  son 
at  the  swine-trough,  all  show  us  the  image  of  the 
sinner's  deep  wretchedness.     But  since  that  which  is 
lost  is  a  man  only  in  the  third  parable,  it  is  implied 
in  the  nature  of  the  case  that  only  here  can  a  wan- 
dering soul's  conversion  be  placed  before  us  in  dif- 
ferent gradations  and  transitions.     The  Divine  love 
of  sinners,  on  the  other  hand,  is  vividly  portrayed  to 
us  in  all  three  parables,  although  each  time  under  a 
somewhat  different  character.     In  all  it  is  God,  the 
Father  of  our  Lord  Jesus  Christ  (who,  even  in  the 
Old  Testament,  is  compared  with  a  Shepherd  and  a 
Woman,  Ezekiel  xxxiv.   28 ;   Ps.  xxiii. ;   Isaiah  xl. 
11),  from  whom  the  revelation  of  this  love  proceeds. 
But  the  shepherd  is   yet  especially  the  image  of 
seeking  love,  the  woman  that  of  restlessly  laboring 
and  careful  love,  while  in  the  father  this  love  comes 
before  us  as  a  prevenient,  compassionate,  and  all- 
restoring  love.     In  the  representation  of  the  value 
of  what  is  lost  there  is  an  unmistakable  climax :  first, 
one  of  a  hundred,  then  one  of   ten,  finally  one  of 
two  :  first  a  beast,  then  a  coin,  finally  a  man.     [But 
the  coin,  according  to  the  author's  own  showing,  is 
worth  much  less  than  a  sheei).     In  the  relative  pro- 
portion  of    each  to  the  wealth  of  the    possessor, 
however,  there  is  undoubtedly  a  climax. — 0.  C.  S.J 
Even  so   there  is  found    a   beautiful   harmony  iu 
the    representation    of    the    persons    who    rejoice 
with  the  finder  :  the  neighbors  who  rejoice  with  the 
shepherd,  the  female  friends  who  rejoice  with  the 
woman,  the  servants  of  the  house  who  rejoice  with 
the  father,  are  necessary  figures  of  the  picture,  and 
all  represent  the  angels  who  take  part  in  the  joy  of 
God  in  the  conversion  of  even  one  that  is  lost.     In 
the  first  and  second  parable  all  that  the  Divine  love 
adventures  and  effects  in  order  to  find  the  lost  is 
represented  as  on  its  own  plane  entirely  natural.    But 
on  the  other  hand  again  the  benignity,  the  bene- 
ficence, the  sublimity  of  the  Divine  love  to  sinners 
strike  the  eye  most  strongly  in  the  third,  aa  it  is- 
here  a  man,  whom  love  can  adorn  with  robe  and  ring 
and   sandals :    features    which    in    the    two    other 
parables  could  find  no  place.  While,  finally,  coin  and 
sheep  are  only  passive  towards  the  grace  that  seeks 
and  recovers  them,  iu  the  image  of  the  Prodigal 
Son,  on  the  other  hand,  the  spontaneity  of  the  sinner 
in  his  return  to  God  comes  into  the  foreground; 
yet  so  that  it  is  by  no  means  iu  a  Pelagian  sense  the 
i'ruit  of  an  isolated  act  of  will,  but  in  the  sense  that 
this  resolution  to  return  is  occasioned  by  the  course 
of  circumstances  into  which  he  has  come  entirely 
against  his  own  will  under  higher  guidance,  and  in 
which   he   feels   the  bitterness   of    sin.     The   con- 
clusion of  the  third  parable  not  only  adds  to  this 
a  component  part  of  admirable  value  over  and  above 
the  first  and  second,  but  by  it  at  the  same  time  the 
whole  triad  of  parables  is  applied  to  the  shaming 
and  rebuking  of  th-e  Pharisaical  hearers. 


HOillLETICAL  AND  PRACTICAL. 

The  parable  of  the  Prodigal  Son  as  it  repi-esents 
to  us  the  history  :  1.  Of  each   man;  2.  of  all  man- 


CHAP.  XV.  11-32. 


243 


kind. — The  parable  of  the  two  lost  sons,  or  the  two 
main  forms  of  the  essence  of  sin. 

The  younger  son:  1.  The  descending  way  of 
destruction :  a.  pride,  b.  wandering,  c.  servile  bond- 
age, d.  wretchedness.  2.  the  ascending  way  of  re- 
demption :  a.  humiUty,  b.  return,  c.  freedom,  d.  life. 
— The  younger  son:  L  In  his  father's  house  ;  2.  in  a 
far  country  ;  3.  among  the  swine  ;  4.  on  the  home- 
ward way  ■  5.  at  the  feast. — Self-seeking  as  it  reveals 
itself:  1.  In  false  craving  for  freedom;  2.  in  shame- 
less covetousness ;  3.  in  unbounded  craving  for  en- 
joyment.— The  Prodigal  Son  first  inwardly,  soon 
outwardly  also,  separated  from  his  father. — Selfish- 
ness desires  only  God's  gifts,  true  love  God  Himself. 
— The  enjoyment  of  sin  is  short,  remorse  for  it  long. 
— The  associates  of  sinful  joy  remain  no  longer  than 
the  soon-squandered  goods. — Often  external  calam- 
ities have  the  work  of  hastening  the  revelation  of 
the  inward  wretchedness  of  sin. — The  child  of  the 
house  constrained :  1.  To  attach  himself  to  one  of 
the  citizens  of  the  far  country ;  2.  to  keep  the  swine ; 

3.  to  crave  their  fodder ;  4.  to  find  that  he  cannot 
even  get  this. — To  "  come  to  hunself "  :  1.  The  end 
of  the  old  sinful,  2.  the  beginning  of  the  new  peni- 
tent, life. — The  awakening:  l.Of  the  conscience;  2. 
of  the  understanding ;  3.  of  the  sensibihty ;  4.  of 
the  will. — How  infinitely  better  it  fares  with  the 
meanest  day-laborer  of  the  Father  than  with  the 
sinner  at  the  swine-trough,  and  even  at  the  riotous 
banquet. — He  "  began  to  be  in  want,"  the  last  word 

■  of  the  wretched  history  of  every  sinner.  He  suffers 
lack:  1.  Of  that  which  he  once  enjoyed  ;  2.  of  that 
which  the  world  enjoys  ;  3.  of  that  which  the  meanest 
hirelings  of  his  Father  enjoy. — The  decisive  resolve : 
"  I  will  arise  "  :  1.  How  much  it  says  ;  2.  how  hard  it 
is  to  carry  out ;  3.  how  richly  it  rewards. — The  con- 
sciousness of  guilt  no  fancy,  but  the  expression  of  a 
terrible  truth ;  happy  he  who  has  learned  at  the  right 
time  to  impute  to  himself  his  sins  as  so  many  debts 
to  God. — Even  sin  against  others  is  still  as  ever 
sin  against  God. — The  confession  of  sin  before  God 
a  necessity  of  the  repentant  child. — The  first  step  on 
the  way  to  conversion. — Even  when  we  are  yet  far 
from  Him  the  Father  sees  us. — God's  love  to  sinners  : 
1.  A  compassionate ;  2.  a  prevenient ;  3.  a  forgiving; 

4.  an  all-restoring,  love. — God  Himself  longs  not  less 
for  the  wandering  sinner  than  the  sinner  for  Him, 
and  tears  down  all  the  walls  of  division. — Many  a 
humihation  which  the  sinner  deserves,  and  which  the 
penitent  will  impose  upon  himself,  is  remitted  to  him 
by  God's  love. — The  Prodigal  Son  reinstated:  1.  In 
the  former  possession ;  2.  in  the  old  rank ;  3.  in  the 
lost  happiness. — The  best  in  the  father's  house  is  for 
the  lost  son  not  too  good. — The  children  of  God  and 
members  of  His  family  must  rejoice  with  the  Father 
over  the  return  of  the  sinner. — The  service  of  sin, 
death ;  conversion,  a  birth  unto  life. — The  joy  in  the 
Father's  house  over  the  returned  son  is  perfect,  even 
though  the  self-righteous  take  no  part  therein. 

The  elder  sou  :  1.  How  much  better  he  appears 
than  the  younger :  a.  the  younger  forsook  the  father, 
he  remains  ;  b.  the  younger  squandered  the  father's 
goods,  he  administered  and  increased  them ;  c.  the 
younger  sought  the  company  of  harlots,  he  contents 
himself  with  his  friends  even  without  a  kid  ;  d.  the 
vounger  comes  even  now  from  the  swine,  hefrom 
the  field.  2.  How  wretchedly  lost  he  is:  a.  he 
serves  the  father  with  a  selfish,  not  with  a  childlike, 
mind  ;  b.  he  has  enjoyed  the  father's  love,  and  com- 
plains of  having  received  no  reward ;  c.  he  asserts 
himself  never  to  have  transgressed  a  commandment, 


and  has  never  yet  fulfilled  one ;  d.  he  vaunts  him- 
self of  his  virtue,  and  in  the  same  moment  his 
transgression  has  increased.  3.  How  immeasurably 
wretched  he  becomes :  he  is  on  the  way  to  lose,  a. 
the  love  of  his  father,  b.  the  heart  of  his  brother,  c. 
the  joy  in  the  parental  dwelhng,  d.  nay  even  the 
repute  of  his  seeming  virtue. — Did  he  also  forsake 
his  father's  house,  and  how  have  we  then  to  repre- 
sent to  ourselves  the  end  of  his  history  ?  Michaelis 
thinks  that  we  might  continue  the  image  so :  he  for- 
sook his  father  with  indignation,  went  into  a  strange 
land,  became  there  much  more  unhappy,  more  de- 
spised, more  vicious  than  ever  his  brother  had  been ; 
he  was  held  as  a  slave,  and  finaUy  captured  hi 
company  with  bands  of  robbers.  [If  the  Saviour 
meant  us  to  understand  all  this,  we  have  a  right  to 
believe  that  He  would  have  expressed  it.  It  is  quite 
as  fair  to  suppose  that  the  son  might  have  been 
brought  to  a  better  mind  by  this  tender  admonition. 
But  what  He  leaves  ambiguous  here.  He  probably 
meant  to  remain  uncertain. — C.  C.  S.] — How  the 
self-righteous  man  stands  related  to  God,  and  how 
God  stands  related  to  the  self-righteous  man.—"  My 
child,  what  is  mine  is  thine,  and  what  is  thuie  is 
mine." — There  exists  a  moral  necessity  of  rejoicing 
over  the  conversion  of  the  sinner,  which  the  proud 
Pharisee  despises.— Whom,  therefore,  does  the  unage 
of  the  elder  son  represent,  and  which  is  better,  to  be 
like  him  or  like  the  youngest  ? 

Starke  : — Dissimilar  brothers. — Queskel  : — How 
dangerous  when  one  will  live  for  hunself  on  his  own 
account,  to  be  subject  to  no  one  and  rule  hunself. — 
If  the  soul  has  departed  from  God,  it  departs  more 
and  more  from  Him. — Nova  Bibl.  Tub. : — Many  a 
young  man  goes  adventurously  into  strange  lands  to 
make  his  fortune,  but  let  him  look  well  to  it  that  he 
does  not  come  to  harm. — Let  one  learn  to  manage 
frugally ;  times  change ;  how  good  is  it  then  to  have 
a  penny  in  need  ! — Voluptuous  swine  belong  among 
the  swiue. — How  holy  are  God's  judgments! — Who- 
ever will  not  be  called  God's  child  may  become  a 
swine-herd  and  slave  of  the  world. 

Hedinger  : — Distress  furthers  self-knowledge,  mis- 
fortune sharpens  the  wits.  Jeremiah  ii.  19. — Bren- 
Titjs : — God  disciplines  through  love  and  sorrow.  If 
love  cannot  help,  distress  and  all  manner  of  plagues 
must  come.— To  true  repentance  belongs  especially  a 
spirit  in  which  there  is  no  falseliood  ;  tempt  God  not. 

A  penitent  man  holds  himself  unworthy  of  the 

grace  of  the  Heavenly  Father. — Bibl.  Wirt ;— The 
door  of  grace  stands  ever  open,  and  God  is  much 
more  disposed  to  forgive  us  our  sms  than  we  to  pray 
for  grace.— Cramer  :— God's  grace  is  great,  but  uot 
so  great  that  a  sinner  can  be  partaker  of  the  same 
without  repentance. — Canstein  :— Joy  in  the  Lord 
should  be  common  to  aU  true  Christians  when  they 
hear  of  true  conversions.— Whoever  repents  becomes 
livino-  again  and  dies  never,  but  lives  unto  etermty. 
-Anger  makes  enmity  and  finally  separation.— 
Nova  Bibl.  Tub.  .-—Hypocrites  are  ever  imagmmg 
that  wrong  is  done  them.— To  those  that  are  penitent 
one  must  not  be  brmging  up  their  former  sins  or 
troubling  them  anew.— Quesnel  :— Let  us  have  a 
brother's  heart  towards  our  brother,  as  God  has  a 
Father's  heart  towards  His  children. 

Heubner  :— The  original  relation  of  man  to  God 
is  that  of  a  son  to  the  lather.— God  lets  men  try  to 
live  without  God,  that  it  may  be  for  them  a  memo- 
rial to  eternity. — "  Omnis  locus,  quern  patre  incoh- 
mus  absente,  famig,  pcnuricB  el  ccjedaiia  est." — Out 
of  God  everything  is  husks,  though  it  is  tendered  thee 


244 


THE   GOSPEL  ACCORDING  TO  LIJKE. 


iu  gold  and  silver  vessels,  and  even  though  it  were 
poundcake. — The  sinner  finds  from  the  world  and 
its  lords  no  compassion. — No  repentance  is  nobler, 
even  though  bitterer,  than  repentance  for  having 
contemned  love. — The  son,  from  shame  and  fear, 
went  timidly;  the  father  ran. — The  conversion  of 
the  sinner  a  high  feast  of  joy. — Pride  of  virtue  is 
hard  towards  the  fallen. — Even  in  long  service  for 
the  kingdom  of  God  there  may  creep  in  a  lukewarm, 
reward-craving  temper. — God's  grace  is  never  ex- 
hausted or  diminished. 

We  may  compare  the  explanations  and  the  homi- 
letical  expositions  of  the  parable  by  Ewald,  Arndt, 
Eylert,  Lisco,  as  also  an  excellent  Dutch  one  by 
M.  Cohen  Stuart,  Utrecht,  1859. — Massillon,  an 
excellent  sermon  upon  Unchastity  in  his  Lent  ser- 
mons.— Palmer  : — The  parable  contains,  a.  the  his- 
tory of  us  all,  b.  an  admonition  for  us  all,  c.  a  con- 
solation for  us  all. — The  miracle  of  grace  wrought 
on  the  sinner. — Beck  : — The  sinner's  way  to  life. — 


JIaier  : — That  hght  hearts  must  '  become  heavy, 
heavy  light.— Ahlfeld  :— The  Prodigal  Son :  Seven 
Sermons  for  the  season  between  Easter  and  Whit- 
suntide, 1849,  Halle,  18.50.— Heubxer  :— Three  Ser- 
mons upon  the  parable  of  the  Prodigal  Son,  Halle, 
1840. — CouARD :  —  Sermons. — Carl  Zimmermann  : 
— Four  Special  Sermons. — Van  Oosterzee  : — (upon 
the  three  parables  together)  The  worth  of  a  smgle 
soul :  1.  The  harm  that  is  wrought  on  a  single  soul ; 
2.  the  compassion  that  is  felt  on  account  of  a  single 
soul ;  3.  the  care  that  is  expended  on  a  single  soul  °4. 
the  grace  that  is  glorified  in  one  soul;  5.  the  joy 
that  is  experienced  on  account  of  one  soul. — From 
this  follows  :  1.  That  carelessness  of  our  soul  is  the 
most  terrible  transgression  ;  2.  care  for  the  good  of 
others'  souls  the  highest  duty ;  3.  glorifying  of  the 
Shepherd  and  Bishop  of  our  souls  the  most  fitting 
thank-offering. — N.  B.  vs.  18  an  excellent  text  pre- 
paratory for  the  communion,  or  for  New  Year's 
Eve. 


4.  The  Parable  of  the  Unjust  Steward  and  its  Application  (Ch.  XVI.  1-13). 

1  And  he  said  also  unto  his  [the^]  disciples,  There  was  a  certain  rich  man,  which  had 
a  steward ;  and  the  same  was  accused  unto  him  that  he  had  [of  having]  Avasted  his 

2  goods.     And  he  called  him,  and  said  unto  him,  How  is  it  that  I  hear  this  of  thee  ?  give 

3  an  account  of  thy  stewardshijD ;  for  thou  mayest  be  no  longer  steward.     Then  the  stew- 
ard said  within  himself,  What  shall  I  do  ?  for  my  lord  taketh  away  from  me  the  stew- 

4  ardship  :  I  cannot  dig ;  to  beg  I  am  ashamed.     I  am  resolved  what  to  do,  that,  when  I 

5  am  put  out  of  the  stewardship,  they  may  receive  me  into  their  houses.     So  he  called 
every  one  of  his  lord's  debtors  unto  Mm,  and  said  unto  the  first,  How  much  owest  thou 

6  unto  my  lord?     And  he  said,  A  hundred  measures  of  oil.     And  he  said  unto  him, 
V  Take  thy  bill,  and  sit  down  quickly,  and  write  fifty.     Then  said  he  to  another.  And 

how  much  owest  thou?  And  he  said,  A  hundred  measures  of  wheat,  And^  he  said 
S  imto  him,  Take  thy  bill,  and  write  fourscore.  And  the  [his^]  lord  commended  the  un- 
just steward,  because  he  had  done  wisely :  for  the  children  of  this  world  are  in  [in  ref- 
9  erence  to,  €ts]  their  generation  wiser  than  the  children  of  light.  And  I  say  unto  you, 
Make  to  yourselves  friends  of  the  mammon  of  unrighteousness ;  that,  when  ye  fail  [it 
fails,  y.  0.*],  they  may  receive  you  into  [the]  everlasting  habitations  [lit.,  tabernacles, 
OTKTyvas]. 

He  that  is  faithful  in  that  which  is  least  is  faithful  also  in  much :  and  he  that  is  un- 
just in  the  least  is  imjust  also  in  much.  If  therefore  ye  have  not  been  faithful  in  the 
unrighteous  mammon,  who  will  commit  to  your  trust  the  true  riches?  And  if  ye  have 
not  been  faithful  in  that  which  is  another  man's,  who  shall  give  you  that  which  is  your 
own  ?  No  servant  can  serve  two  masters  :  for  either  he  will  hate  the  one,  and  love  the 
other;  or  else  he  will  hold  to  the  [om.,  the]  one,  and  despise  the  other.  Ye  cannot 
serve  God  and  mammoru 

1  Vs.  1.— On  the  authority  of  B.,  D.,  [Cod.  Sin.,]  L.,  avrov  should  Ije  expunged. 

2  Vs.  7. — The  (cat  of  the  Recepla  should  be  omitted,  as  liy  Tisehendorf. 

\?  Vs.  8.— The  article  before  Kupios  havina;  its  continually  recurimg  possessive  sense,— C.  C.  S.] 
*  Vs.  9.— iSe«  Exegelical  and  Critical  remarks. 


EXEGETICAIi  AND  CEITICAli. 

Vs.  1.  And  He  said  also. — The  opinion  that 
the  Saviour  uttered  this  parable  on  another  occasion, 
and  not  in  connection  with  the  three  former  parables, 
is  without  any  ground. — On  the  other  hand,  the  well- 
known  crux  interpretum,  the  parable  of  the  Unjust 
Steward,  has  the  right  light  thrown  upon  it  only  when 


we  assume  that  it  was  uttered  before  the  same  mixed 
audience  of  publicans  and  Pharisees,  for  whom  also 
the  parables  of  the  Lost  Sheep,  of  the  Lost  Coin,  and 
of  the  Prodigal  Son,  were  intended.  A  tolerably 
full  catalogue  of  the  latest  theological  literature 
upon  Luke  xvi.  1-9,  is  found  in  SIeter,  ad  loc, 
to  which  we  add  the  Interpretation  de  la  parabole 
de  ri'conome  infidUe,  par  M.  Ensfelder,  in  the  He- 
vue  'llicol.  de  Colani,  1852,  iii.  and  Stolbe,  Versuch 


CHAP.  XVI.  1-13. 


245 


einer  ErHiiTung  der  Parahel  voni  ungereMen  Haus- 
halter,  Stud,  und  Krit.  1858,  iii.,  and  among  the 
Dutch  exegetes,  an  important  dissertation  by  the  late 
Dr.  B.  Van  Willes,  1842. — Here,  also,  in  particular, 
we  prefer  to  give,  instead  of  a  criticism  of  the  va- 
rious and  exceedingly  divergent  views,  a  simple  state- 
ment of  our  own  opinion. 

To  the  disciples. — Not  to  be  understood  of  the 
apostolic  circle,  although  this  is  by  no  means  to  be 
excluded,  but  of  the  followers  and  hearers  of  the 
Saviour,  in  a  wider  sense  of  the  word.  See  chap, 
xiv.  26,  2Y,  33  ;  John  vi.  66,  and  other  passages,  and 
comp.  also  Luke  xvii.  1  with  xvii.  5.  We  have,  there- 
fore, to  conceive  the  Saviour  as  surrounded  by 
publicans,  whom  He  had  just  been  comforting,  and 
by  Pharisees,  whom  He  had  just  put  to  shame.  The 
former  He  wishes  to  remind  of  their  high  duty  now, 
as  His  disciples,  to  make  good  as  much  as  possible 
the  guilt  which  they  had  formerly  incurred  by  extor- 
tion and  dishonesty ;  the  others  He  wishes  to  bring 
back  from  their  love  to  earthly  good,  by  drawing 
their  attention  to  the  truth  that  they  are  only  stew- 
ards, for  whom  a  day  of  reckoning  will  come.  Both, 
therefore.  He  desires  to  lead  to  that  prudent  fore- 
sight, the  image  of  which  He  depicts  in  the  narrative 
of  the  Unjust  Steward. 

A  certain  rich  man. — Neither  the  Romans 
(Schleiermacher),  nor  the  Roman  Emperor  (Gross- 
mann),  and  as  little  the  devil  (Olshausen),  and,  on 
the  other  hand,  not  Mammon  (Meyer) — the  fjLaixfj.a)vas 
TTis  aSiK.  is,  on  the  other  hand,  equivalent  to  the  vtrdp- 
XoifTa  of  the  rich  man,  vs.  1 — but  God,  who  here  is 
represented  as  the  paramount  owner  of  all  which 
has  been  given  to  man  only  as  a  fief,  and  for  use.  By 
the  olKovofxns  we  have  to  understand  not  exclusively 
the  ^adrjTai  of  the  Saviour,  but  every  man  to  whom 
the  paramount  owner  has  entrusted  part  of  His 
goods. 

A  steward. — The  wealth  of  the  lord  in  the  par- 
aljle  is  visible  from  the  circumstance  that  he  needs  an 
<ihci>vni.io?. — The  property  which  this  steward  man- 
aged consists,  however,  not  in  ready  money,  but  in 
allotments  of  land,  which  he  has  farmed  out  for  such 
a  price  as  he  has  thought  fit,  without  every  particu- 
lar in  the  farm- contracts  having  been  necessarily 
known  to  his  lord.  For  we  have  here  to  represent  to 
ourselves  no  modern  steward,  who  every  time  gives 
a  complete  account,  and  has  to  decide  nothing  by 
bis  own  full  powers :  on  the  other  hand,  it  appears 
that  his  lord,  who  bestowed  on  him  his  full  confidence, 
had  not  previously  required  any  reckoning  of  him  at 
all,  until  he,  persuaded  of  the  man's  dishonesty,  had 
resolved  to  displace  him.  If  the  oIkovoixos  was 
clothed  with  so  extensive  powers,  it  is  then  also  un- 
necessary to  assume  that  he  falsified  the  farm-con- 
tracts ;  in  earlier  times  it  was  probably  not  at  all 
necessary  to  lay  these  before  the  lord  of  the  manor. 
But  how  had  he  squandered  the  vndpxofTo.  ?  He  had 
made  the  farmers  pay  more  than  he  had  stated  and 
paid  in  to  his  lord  as  the  rent :  he  demanded  of 
them  an  excessive,  and  paid  to  him  only  the  fair, 
amount,  so  that  the  difference  between  what  he  re- 
ceived and  what  he  rendered  constituted  a  clear  gain 
to  himself.  He  had,  however,  not  enriched  himself; 
for,  with  his  deposition  from  his  post,  he  sees  himself 
brought  at  once  to  the  beggar's  staff — he  had  lived 
sumptuously  and  wantonly  on  that  which  he  had 
from  time  to  time  gained  in  this  way,  until  his  lord, 
we  know  not  how,  came  on  the  track  of  his  villainous 
transactions.  His  lord  now  summons  him  to  the 
rendering  of  the  definite  account,  to  which  he,  as 


well  known  to  him,  is  obliged  (rhv  \6yov\  and  speaks 
at  once  of  displacement.  In  the  giving  of  this  ac- 
count, therefore,  the  papers,  the  form-contracts,  must 
for  the  first  time  be  produced,  and  the  displacement 
must  naturally  follow  if  the  comparison  of  the  rent 
with  the  sum  accounted  for  reveals  the  cheat ;  it  wiU, 
on  the  other  hand,  not  be  necessary,  if  from  a 
thoroughly  consistent  account  it  appears  that  the  sus- 
picion conceived  has  been  an  ungrounded  one.  This 
must  be  kept  distinctly  in  mind :  the  displacement 
is  not  yet  irrevocably  uttered,  but  only  threatened  ; 
it  does  not  precede  the  account,  however  this  may 
turn  out,  but  will  only  follow  if  the  steward  cannot 
justify  himself.  This  appears,  first,  from  the  nature 
of  the  case,  since  his  lord,  by  such  a  condemnation, 
without  hearing  him,  and  on  a  loose  report,  would 
have  dealt  quite  as  unjustly  as  the  steward,  which 
undoubtedly  Jesus  did  not  mean  to  represent ;  and, 
secondly,  from  the  expression  of  the  steward  him- 
self, who  sought  a  secure  maintenance  only  in  case 
{'arav)  he  should  lose  his  post,  and  who,  it  is  true, 
foresees  a  displacement  as  being  as  good  as  certain, 
but  yet  ventures  one  more  attempt  to  smooth  over  his 
accounts  a  Httle. 

Vs.  3.  What  shall  I  do  ?— Strildng  is  the 
monologue  in  which  the  Saviour  depicts  to  us  the 
perplexity  of  the  steward,  especially  striking,  if  we 
conceive  these  words  as  spoken  in  Ijroken  sentences 
— "  What  shall  I  do  ?  for  my  lord  takes  away  my 
stewardsliip  from  me : — I  cannot  dig ;  to  beg  I  am 
ashamed. — Eup-qKa  —  I  know — I  have  discovered 
(iji/aii')  what  I  will  do."  And  what  now  does  one 
expect  of  a  man  who  is  proposed  for  imitation  with 
very  particular  reference  to  his  prudence  ?  he  will 
seek  a  means  cither,  if  possible,  to  avert  even  yet  the 
dreaded  blow  and  to  keep  his  place,  or,  in  case  he 
should  not  succeed  in  this,  to  provide  for  himself  a 
comfortable  old  age. 

Vs.  4.  They  may  receive  me  into  their 
houses. — Not  precisely  into  their  famihes  (Schultz), 
but  yet  oi/cor,  regarded  as  the  seat  of  the  family-life 
into  which  he,  out  of  thankfulness,  hoped  to  be  re- 
ceived. The  whole  monologue  shows  us  the  steward 
as  a  man  of  mature  reflection.  "  For  explanation 
these  reflections  are  not  intended,  but  for  portrayal 
of  the  crisis." 

Vs.  5.  So  he  called. — Not  (Brauns,  a.  o.)  in  the 
presence,  but,  of  course,  in  the  absence,  of  his  exas- 
perated lord ;  for  the  steward  must  certainly,  if  he 
were  to  give  the  required  account,  have  time  for  it, 
and  his  lord  has,  therefore,  gone  away  again.  Neither 
can  the  speaking  eauro?,  vs.  3,  be  easily  explained 
otherwise  than  as  taking  place  in  solitude,  and  the 
phrase,  vs.  5,  KaS/iaas  rax^as  ypd^pof,  is  plainly  the 
language  of  a  man  who  wishes  to  dispose  of  some- 
thing quickly  before  his  lord  observes  it.  The 
opinion  also  that  the  steward  makes  up  the  fifty 
measures  of  oil  and  the  twenty  measures  of  wheat 
from  his  own  means,  is  incompatible  with  his  own 
assertion,  vs.  3,  that  he  must  beg  if  he  did  not  find  a 
remedy.  If  the  Saviour  had  here  intended  to  depict 
a  repentant  Zaccheus,  who  with  his  dishonestly  ac- 
quired treasures  will  even  yet  do  some  good  (D. 
Schultz),  he  would  without  doubt  have  jiut  in  some 
way  into  the  steward's  mouth  an  acknowledgment 
of  his  guilt. 

How  much  owest  thou  ? — We  must  conceive 
the  matter  thus  :  that  he  has  all  the  farmers  come  at 
the  same  time  to  him,  but  that  he  talks  with  every 
one  of  them  apart.  His  dealing  with  two  of  them 
is  communicated,  as  an  example,  from  which  one  can 


24G 


THE  GOSPEL  ACCORDING   TO  LUKE. 


easily  conclude  how  he  dealt  with  the  others  also. 
He  does  not,  as  is  commonly  believed,  have  the 
farmers  write  a  new  bond  with  a  smaller  amount; 
this  would  have  cost  too  long  a  detention,  but  simply 
set  a  smaller  number  instead  of  the  former,  either 
by  the  altering  of  a  single  letter  in  the  old  agree- 
ment, which  the  Hebrew  numerals  easily  admit,  or 
by  the  mere  filling  up  of  a  new  agreement  already 
prepared.  The  numbers  fifty  and  eighty,  which  he 
causes  to  be  set  down  instead  of  the  previous  hun- 
dred, express  the  just  amount  which  he  had  already 
given  account  of  to  his  lord,  and  he  gains  by  this 
alteration  the  advantage  that  the  leases  agree  with 
the  sums  previously  stated  to  his  lord,  who  had  never 
yet  had  a  sight  of  the  authentic  papers.  But  the 
farmers,  who,  as  they  suppose,  had  been  required  to 
pay  an  exorbitant  sum  to  the  lord,  can  by  this  mod- 
erating of  the  price  only  feel  themselves  personally 
obliged  to  the  steward,  from  whose  hands  this  deduc- 
tion is  made  to  them,  and  who  has  perhaps  repre- 
sented this  unexpected  favor  as  a  consequence  of  his 
intercession  and  of  his  influence  with  the  lord  of  the 

manor.— One  hundred  baths The  Hebrew  ns 

is  equivalent  to  the  old  /xerp-nr-n^,  the  tenth  part  of  a 
Homer ;  therefore  for  Uquids,  the  same  as  the  Ep- 
hah  for  dry  substances. — A  hundred  Kor,  the 
Hebrew  lb ,  according  to  Josephus,  A.  /.  15.  9,  2  = 
10  fieSinvoi,  about  =  -^f  of  the  Berlin  bushel  [11^ 
English  bush.].     See  Winer,  ad  loc. 

Vs.  1.  Write  fourscore. — By  the  just-mentioned 
measure  the  steward  has  actually  done  all  which  in 
so  critical  a  case  could  have  been  expected  from  a 
prudent  man :  for  in  the  first  place  he  makes  good 
his  former  dishonesty,  although  only  out  of  selfish- 
ness ;  in  the  second  place,  he  makes  it  possible  to 
give  a  correct  account,  so  far  as  the  leases  are  laid 
before  the  lord  and  compared  with  his  ledger,  and 
finally,  in  case  the  dreaded  dismissal  follows,  never- 
theless, he,  by  his  kindness  shown  to  the  farmers, 
purchases  for  "himself  a  comfortable  maintenance  for 
his  old  age.  That  he,  after  he  had  protected  himself 
in  this  w.ay,  really  remauaed  in  his  olfice  (Baum- 
garten-Crusius),  the  Saviour,  it  is  true,  does  not  say, 
but  He  is  as  far  from  saying  also  that  he  was  actually 
removed  (common  view).  This  point,  on  the  other 
hand,  remains  entirely  conjectural,  since  it  does  not 
lie  in  the  purpose  of  the  Saviour  to  bring  the  narra- 
tive in  and  of  itself  to  an  end,  but  only  to  commend 
a  very  judicious  course  of  reflection  and  mode  of 
dealing,  in  a  critical  moment,  for  uuitation  in  a  cer- 
tain respect. 

Vs.  8.  And  the  lord  commended  the  un- 
just steward. — It  is,  of  course,  understood  that 
this  lord  was  not  the  Lord  Jesus  (Erasmus),  but  the 
rich  lord  in  the  parable,  who  had  soon  learned  in  what 
way  the  oIkouo/xos  had  helped  himself  out  of  the 
trouble.  We  have  here  to  place  ourselves  entirely  on 
the  stand-point  of  worldly  wisdom,  and  conceive  the 
matter  thus  :  that  his  lord  does  not  commend  the 
motive  or  the  act  of  the  steward  in  itself,  but  com- 
mends the  cleverness  of  his  way  of  dealing,  with 
which  he  had,  while  there  was  yet  time,  diverted 
iVom  himself  the  threatening  storm. — The  unjust 
steward. — That  this  designation  does  not  need  ab- 
solutely to  be  brought  into  connection  with  his  last- 
mentioned  conduct,  but  may  be  referred  as  well  to 
his  earlier  and  now  abandoned  dishonesty,  appears 
from  similar  usage.  Matt.  xxvi.  6  ;  comp.  Luke  vii. 
37. 

For  the  children  of  this  world. — There  is 


as  httle  room  to  doubt  that  the  Saviour  designs  to 
have  represented  the  oIkovSho?  as  a  child  of  the 
world,  as  that  He  means  him  for  imitation  merely 
and  solely  m  respect  of  his  prudence.  The  grounds 
of  the  here-mentioned  phenomenon  are  plain  enough 
to  be  seen,  "because  the  means  which  prudence 
manages  are  worldly,  and  are,  therefore,  foreign  to 
the  aims  of  the  children  of  Ught,  and  because  pru- 
dence belongs  to  the  understanding  and  the  expe- 
rience of  the  world,  while  the  children  of  light  live 
in  the  Spirit."  De  Wette. — Eh  rr/r  yev.  eavr. — that 
is,  when  they  come  into  contact  with  such  as,  like 
themselves,  are  cliildren  of  the  present  world.  The 
children  of  the  world  are,  therefore,  happily  desig- 
nated as  yeped,  a  family  of  similar  characters.  In 
their  mutual  intercourse  these  are  wont  to  go  to 
work  with  as  well-considered  plans  as  the  Unjust 
Steward,  and  in  this  respect  commonly  far  surpass 
the  children  of  light  when  these  have  intercourse 
with  one  another  or  with  others.  Children  of  light 
the  disciples  of  the  Saviour  are  named,  being  those 
that  are  enlightened  with  the  light  of  truth,  and  are 
accustomed  to  walk  therein.  See  John  xii.  35 ;  1 
Thess.  V.  5  ;  Eph.  v.  8.  As  to  the  rest,  the  expres- 
sion 7€i'6a  favT^v  is  not  to  be  referred  to  both- 
named  classes  of  men  (each  in  its  own  sphere),  but 
exclusively  to  the  viol  rod  alUvos  roirov,  in  contrast 
with  whom  the  Saviour,  vs.  9,  addresses  His  dis- 
ciples. 

Vs.  9.  And  I  say  unto  you. — It  is  well  known 
into  what  perplexity  this  precept  has  brought  early 
and  later  expositors, — a  perplexity  which  went  so  far 
that  some  have  ventured  the  bold  critical  conjectm-e 
of  causing  the  Saviour,  by  the  insertion  of  a  single 
little  word,  oii,  to  say  exactly  the  opposite.  What, 
however,  He  means  by  the  phrase  :  Make  to  your- 
selves friends,  is,  if  we  only  recollect  the  conduct 
of  the  steward,  intelligible  enough.  The  steward 
had  made  the  farmers  subordinated  to  him,  his 
friends  ;  even  so,  the  Saviour  means,  should  one  make 
those  who  need  help  his  friends,  by  bestowing  on 
them  benefits  with  and  out  of  the  same  money  which 
is  so  often  acquired  in  an  unrighteous  manner  and 
applied  to  shameful  purposes.  It  is  entirely  arbitrary 
and  against  the  spirit  of  the  parable  to  undei'stand 
here  (Ambrosius,  Ewald,  Meyer)  angels,  who  receive 
the  pious  man  into  heaven.  The  Saviour,  on  the 
other  hand,  represents  the  matter  thus :  that  those 
to  whom  benefits  have  been  shown,  precede  their 
benefactors  to  heaven,  welcome  them  there,  and  thus 
exalt  their  joy.  That  the  form  of  this  promise  is 
borrowed  from  the  expression  of  the  steward,  vs.  4, 
is,  of  course,  obvious.  By  the  everlasting  taber- 
nacles, we  may  understand  either  heaven,  or  also 
(Meyer),  according  to  the  analogy,  4  Esdras  ii.  11, 
the  future  Messianic  kingdom,  in  which,  however,  we 
meet  with  the  difiiculty  that  then  all  the  i^iAoi  whom 
one  has  gained  with  the  mammon  of  unrighteousness 
are  represented  eo  ipso  as  citizens  of  the  Messianic 
kingdom.  [Doubtless  our  Lord  does  not  mean  that 
any  but  such  friends  as  do  belong  to  His  kingdom 
are  to  receive  us  into  the  eternal  abodes. — C.  C.  S.] 
It  is  safest  to  understand,  in  general,  a  blessed  local- 
ity where  one  can  abide,  in  opposition  to  an  earthly 
locality  which  one  soon  leaves. 

Of  the  mammon  of  unrighteousness,  «'«:  rod 
/xa/xix.  TTJs  dSi/f. — 'Ek,  the  means  by  which  one  pro- 
cures himself  friends.  Comp.  Acts  i.  18.  The  ap- 
plication of  the  Mammon  umst  have  the  consequence 
indicated  by  Jesus.  Respecting  the  Mammon,  see 
Lange  on  Matt.  vi.  24. — Mufx.  rfjs  a5i»c. — Not  because 


CHAP.  XVI.  1-13. 


247 


it  is  commonly  acquired  in  an  unlawful  manner 
(Euthym.  Zigab.),  or  because  it  is  itself  perishable 
and  delusive  (Kuinoel,  Wieseler),  or  because  the  dis- 
ciples of  the  Saviour  were  in  an  unrighteous  degree 
very  parsimonious  therewith  (Paulus);  but  in  the 
same  sense  in  which  before  an  oIkov.  ttjs  aSi/c.'as,  vs. 
8  was  spoken  of.  The  a5i«i'a  is  the  inherent  charac- 
ter of  the  Mammon,  which  is  here  represented  as  a 
personal  being,  and  called  unrighteous  because 
money,  as  with  the  Steward,  commonly  becomes  the 
occasion  and  the  means  of  an  unrighteous  course  of 
conduct;  "the  ethical  character  of  its  use  is  repre- 
sented as  cleaving  to  itself."     Sleyer. 

When  it  fails.— "Orai/  exAeiVp,  so  we  believe 
that  we  must  read  with  Tischeudorf,  on  the  authority 
of  A.,  B.,  X.  The  Recepta  iK^lmjTe  has  probably 
arisen  from  the  fact  that  by  the  mention  of  the 
Everlasting  Tabernacles  it  seemed  almost  a  matter  of 
course  to  take  the  verb  in  the  plural  and  to  under- 
stand it  of  departure  from  this  earthly  place  of 
abode.  Therefore,  also,  the  translation :  cum  defe- 
ceritis,  with  the  accompanying  thought  of  dying. 
With  the  reading  defended  by  us,  the  sense  becomes 
much  simpler,  as  the  Saviour  now  speaks  of  the  Mam- 
mon ttjs  aSiKtax:  cum  Mammon  defecerlt,  yihcn  the 
Mammon  is  exhausted.  So  did  it  fare  with  the  Stew- 
ard ;  so  might  it  fare  sooner  or  later  with  every  one 
who  places  his  confidence  in  his  goods.  We  have, 
therefore,  not  to  understand  exactly  the_  moment 
when  Mammon  leaves  us  in  the  lurch  in  death 
(Wieseler),  but  the  day  when  it  comes  to  an  end, 
as  with  the  Steward,  vs.  4. 

They  may  receive  you,  ^ilwvrai, — Aot  to 
be  taken  impersonally  (Starke),  or  to  be  referred  ex- 
clusively to  God  and  Jesus  (Schultz,  Olshausen),  and 
quite  as  httle  (Grotius)  to  be  understood  as  it  the 
c^iAoi  recipientes  were  here  the  means  of  effecting 
the  reception  into  the  a-KTjfal  alwvioi  {efficiant,  tit  re- 
dviamini),  which  would  necessarily  lead  either  to 
the  doctrine  of  the  meritoriousness  of  good  works 
or  of  the  intercession  of  the  saints ;  but  it  is  to  be 
understood  of  a  reception  on  the  part  of  the  friends 
acquired  with  our  money,  as  joyful  as  that  upon 
which  the  Unjust  Steward  in  the  parable  had  supposed 
himself  entitled  to  reckon.  These  friends  are  con- 
ceived as  already  present  in  the  everiastmg  <TKi]vai, 
and  as  there  coming  to  meet  their  benefactors,^  as  it 
were,  at  the  entrance,  with  the  purpose  of  admitting 
them  into  their  future  abode  (ei's).  2»cr)ms,  "  sic  ap- 
pellantur  propter  securitatcm,  amcemiatem  et  contu- 
bernii  tanquam  hospiiii  communicati  commoditatem. 
Nonadditur:  sua,ut,  vs.  4,  domus  suas,  quia  taber- 
nacula  sunt  Dei:'     Bengel.     Comp.  John  xiv.  2. 

The  expressions  thus  explained  must,  in  conclu- 
sion be  briefly  vindicated  from  two  perverted  inter- 
pretations. The  first  is  the  Pelagian,  as  if  the  Sa- 
viour had  meant  to  say  that  one  might  by  beneficence, 
from  whatever  motives,  buy  hlmsell"  a  place  m  heaven, 
and  that,  therefore,  those  on  whom  benefits  had  been 
bestowed  opened  to  their  benefactors  the  everiastmg 
tabernacles.  For  with  the  unrighteous  mammon 
one  may  indeed  make  himself  friends,  yet  these 
friends  only  j-em'ye  their  benefactors ;  they  can  assure 
them  no  place  in  the  everlasting  abodes,  and  to  give 
even  this  reception  they  have  no  right  m  themselves, 
but  only  according  to  God's  will,  if  their  benefactors 
have  entered  the  way  of  faith  and  conversion,  and 
this  faith  has  borne  fruits  of  love.  [If  Christ  Himself 
could  give  no  place  of  honor  in  His  kmgdom,  except 
according  to  His  Father's  will,  much  less  may  the 
saints   alsign  any  place  whatever  therem,   except 


as  God  may  will.  Nevertheless,  the  truly  benefi- 
cent use  of  wealth  is  a  powerful  means  of  grace,  and 
so  of  salvation;  and  this  our  Saviour  doubtless 
means  to  teach.— C.  C.  S.]  We  find  thus  no  other 
moral  here  than  Matt.  xxv.  34-40.  And  as  respects 
the  other  mterpretation,  the  Ebionitic  coloring  which 
has  been  found  in  this  parable,  the  Tubingen 
school  has,  it  is  true,  imagined  itself  to  find  in  the 
fiaixixuvTts  T^s  dSiKi'as  a  new  proof  for  its  darling 
theme,  that  the  Gospel  of  Luke  vindicates  an  Ebiom- 
tic  contempt  of  riches  and  favoring  of  poverty  {sec 
ScHWEGLER,  I.  c.  ii.  p.  59) ;  but  it  strikes  the  eye  at 
once  that  the  Saviour  so  designates  not  the  use  and 
possession  of  earthly  good  in  itself,  as  the  source  of 
unrighteousness,  but  only  its  prevalent  misuse.  II 
an  Eljionitic  spirit  had  here  prevailed,  we  doubt  very 
much  whether  Luke  would  have  put  in  the  Saviour's 
mouth  an  admonition  also  to  faithful  administration 
of  earthly  treasures,  and  the  assurance  that  this 
stands  in  connection  with  the  eternal  destiny  of  men. 
Had  the  Saviour  really  thought  that  earthly  good,  in 
and  of  itself,  is  something  to  be  reprobated,  He 
would  at  all  events  have  withheld  the  admomtion,  vs. 
1  9  Among  the  weapons  which  an  impartial  criti- 
cism has  to  avail  itself  of  for  the  controverting  of 
the  Ebionitic  interpretation  of  Luke  xvi.  19-31,  vss. 
1-9   certamly  do  not  occupy  the  least  important 

place.  .  ^  ^.         „  ,, 

As  respects,  moreover,  our  interpretation  ot  tbe 
parable  itself,  it  offers,  as  we  think,  undeniable  ad- 
vantao-es ;— it  removes  many  otherwise  obvious  dit- 
ficulties.     In  the  first  place,  it  sees  in  the  Steward 
even  greater  prudence  than  those  who  assume  that 
he  sou"-ht  nothing  more  than  to  secure  betimes  a 
good  sSpport ;   according  to   us,  his   piece  hit  the 
mark  on  two  sides.    Secondly,  on  this  interpretation, 
the  Saviour's  address  is  far  more  adapted  tor  the 
two  classes  of  His  hearers ;  for  the  publicans  now 
hear  the  making  good  of  previous  dishonesty  com- 
mended as  a  work   of  true  wisdom  and  prudence, 
while   the  avaricious  Pharisees  are  shamed  by  the 
portraiture  of  a  man  who,  although  in  no  respect 
holv  yet  stands  far  above  them.     In  the  third  place, 
the  objection  is  thus  immediately  set  aside    which 
even  the  emperor  Julian  and  others  afterwards  have, 
on  the  strength  of  this  teaching,  brought  up  against  the 
character  of  our  Lord,  as  if  Christ  had,  at  least  to  a 
certain  extent,  advocated  the    Jesuitical  prmciple, 
that  the  end  sanctifies  the  means.     For  although  it 
is   a  thousand  times   repeated,  that  it  is  not  the 
measure  taken  by  the  Steward  in  itself,  but  only  his 
nrudence  in  laymg  hold  of  a  measure  (m  itsclt  evil), 
ShTs  propoLd  to  the  children  of  fight  for  innU- 
tion,  yet  even  in  this  there  will  something  ofrensive 
remain  as  long  as  (common  view)  it  is  asserted  that 
L  steward  made  good  his  former  dishonesty  by  a 
new  trick,    and  not  (as  we    believe)  by  the  com- 
pensation of  the  damage.     How  w(,uld  it  then  be  ex- 


plicable, that  even  the  Pharisees  find  m  this  no  oc- 
casion for  a  new  imputation  ?  But  i  ^^''^^.^"I^^J  «° 
the  other  hand,  that  the  Steward  out  ot  sell -interest 
abandoned  his  former  crooked  ways,  we  must,  it  is 
true,  suppose  that  he  acted  only  as  a  genuine  cbdd 
of  the  worid  (for  of  self-humiliation  or  confe^.ion  of 
sin  we  read  nothing);  but  ^.'^'^  "f.^^"  "J.^"  ?,' 
eomprehen.1  that  not  only  Irom  las  craftme^^  bu 
also  from  his  mode  of  dea lug  itself,  a  ^^cg  t)  le  son 
was  to  be  deduced  for  the  publicans ;  lor  m  how 
many  i-espects  could  the  Steward  thus  serve  them  as 
m  example,  by  that  which  he  had  done  irom  a 
pircb  w    Idly  point  of  view  !     Finally,  we  learn  on 


248 


THE   GOSPEL  ACCORDING  TO  LUKE. 


only  this  interpretation  to  understand  the  full  force 
of  the  declarations,  vss.  10-18. 

Vs.  10.  He  that  is  faithful  in  the  least. 
It  is  as  if  the  Saviour  foresaw  the  objection,  tliat  lie 
put  too  high  a  value  on  the  faithful  application  and 
administration  of  so  worthless  and  superficial  a  good 
as  earthly  good.     To  cut  off  this  objection,  He  ad- 
duces a  general  principle,  which  He  in  the  following 
verse  immediately  apphes.     It  is  impossible  at  the 
same  time  to  be  really  faithful  in  the  greater  things, 
and  to  be  unfiiithful  in  the  lesser  things.     For  true 
faithfulness  has  its  groimd  not  in  the  greatness  of 
the  matter  in  which  it  is  displayed,  but  in  the  con- 
scientious feeling  of  duty  of  him  that  exercises  it. 
He  therefore  that  lacks  it  in  the  lessor,  will  not  show 
it   even  in   weightier  relations ;  he  to    whom  it  is 
really  a  pleasure  to  be  faithful,  such  an  one  will  ac- 
count nothing,  whether  great  or  small,  trifling  or  un- 
worthy of  his  attention.     Comp.  Sirach  V.  18.     "All 
faithfulness  in  great  things,  without  being  accom- 
panied with  faithfulness  in  lesser  thmgs,  is  only  a 
semblance ;    all    micrology,   which   in   straining   at 
gnats  can  swallow  camels;  such  is  indeed  no  true 
heart-faithfulness.     Consequently  also   the   reverse: 
whoever  will  abide  or  become  faithful  in  that  which 
IS  great,  let  him  be  so  principally  and  continually  in 
the  little  circumstances  which  continually  come  up  in 
the  details  that  are  everywhere  occurrent ;  here  is  an 
indissoluble  connection."     Stier. 
_      Vs.  11.  If  therefore  ye.— AVhat  the  faithfulness 
is  which  the  Saviour  in  the  application  of  the  &Sikos 
na/iauvas  requires  (see  vs.  9),  has  appeared  from  the 
parable  itself.     It  is  exhibited  when  one,  obedient  to 
the  precept  of  our  Lord,  makes  friends  with  it,  who 
receive  us  into  the  everlasting  tabernacles.     If  His 
disciples  were  wanting  in  this  faithfulness,  if  they 
were,  in  other  words,  like  the  Unjust  Steward  in  his 
lormer  dishonest  course,    but  not  in  the  prudence 
with  which  he,  while  there  was  yet  time,  made  good 
again  the  evil  he  had  committed,  who  should  entrust 
to  them  the  higher  good,  the  true  good  ?   To  a\7,$ctv6,^ 
IS  here  a  general  designation  of  the  benefits  of  the 
Spirit  of  truth  and  light,  which   in  the  Messianic 
kingdom   are   attainable    for    every   one;    benefits 
whose  administration  was  first  of  all  entrusted  to  the 
apostles,  but  then  also  to  every  beUever  in  his  sphere 
They  are  called  here  by  antithesis  the  true,  because 
they  are  not,  like  the  Unrighteous  Mammon,  untrust- 
worthy and  deceitful,  but  fully  deserve  the  name  of 
genuine  and  true  good,  whereby  the  highest  ideal  is 
realized.     Comp.  John  i.  9  ;  Heb.  ix.  24. 

Vs.  12.  And  if  ye  have  not  been  faithful  in 
that  which  is  another  man's — A  repetition  of 
the  same  thought,  only  in  another  form.  The 
Mammon  is  here  called  the  oAAdrpio,/,  since  it  is  not 
the  property  of  man,  who  can  only  be  the  o1ko,'6ixos 
ot  earthly  treasures,  but  belongs  to  the  paramount 
owner,  who  can  at  any  moment  demand  it  back. 
Money,  as  such,  has  then  only  a  relative  worth,  and 
the  aWoTpiov  is  entirely  equivalent  to  the  iXaxtarov 
vs.  11.  In  opposition  to  this  stand  the  spiritual 
benefits  which  the  Saviour,  with  reference  to  His 
disciples,  calls  rb  vixirepop,  because  they,  once  at- 
tained through  faith,  are  destined  in  time  and  eternity 
to  constitute  their  inalienable  property.  "  That  which 
belongs  to  your  true  natui-e,  which  was  your  own 
originally  (iu  the  Creator's  purpose),  and  shall  in  the 
redemptiou  again  become  yours."  Von  Merer.  In 
this  sense,  the  Mammon  can  never  be  called  our 
property,  because  it  with  every  generation  chanoes 
owners,  and  often  unexpectedly  takes  to  itself  win-s 


Vs.  13.  No  servant.— Comp.  Matt.  vi.  24  and 
Lange,   ad  loc.     A  proverbial  expression  like  this 
the  Saviour  could  properly  use  repeatedly ;  and  here 
also  there  is  a  psychological  connection    plain  be- 
tween this  utterance  and  what  precedes.     Whoever 
was  not  faithful  m  the  least,  and  did  not  apply  the 
aXxSrpiov  to  the  purpose  stated  in  vs.  9,  showed 
thereby  that  he  was  yet  a  wretched  slave  of  Mammon 
and  by  that  very  fact  could  not  possibly  be  a  servant 
of  God,  who  will  have  us  use  money  in  His  service 
and  tliereby  promote  our  reception  into   the  ever- 
lasting tabernacles.     It  is  precisely  this  service  of 
Mammon  which  stands  most  in  the  way  of  its  true 
use,  that  use  which  redounds  to  the  glory  of  God. 
If  perchance  one  of  the  Saviour's  hearers    had  in- 
wardly thought  that  it  was,  for  aU  this,  possible  to  be  in 
truth  His  disciple,  even  though  one  did  not  so  literally 
follow  His  doctrine  given  in  the  foregoing  parable 
He  here  declares  the  union  of  that  which  is  essentially 
incompatible  to  be  impossible.     It  is   obvious  that 
the  faithfulness  praised  in  vss.  10-13,  is  at  once  the 
best  manifestation  of  the  prudence  to  which  He,  vss. 
1-9,  has  admonished  His  hearers,  and  that  therefore 
the  whole  instruction  deserves  the  name  of  a  well- 
rounded  whole. 


DOCTRINAL  AND  ETHICAL. 


1.  If  the  parable  of  the  Unjust  Steward,  considered 
entirely  by  itself,  has  been  a  xiSios  TrpoaKdufxaTos  for 
many  interpreters,  it  is  rightly  considered,  taken  in 
its  true  historical  comiection,  as  one   of  the  most 
striking  examples  of  the  elevated  didactic  wisdom 
of  our  Lord.    This  appears  particularly  if  we  consider 
that  this  instruction  also  was  given  in  the  presence 
of  Judas,  who  carried  the  purse,  and  for  whom  in 
particular  the  admonition  iv  aAAorpic^  was  of  hi"-h 
importance.     Indirect,  yet  intelligible  enough,  are  the 
threatening  and  warning  which  he  here  hears,  that 
persistence  in  the  way  of  dishonesty  must  end  with  the 
utter  loss  of  the  apostleship,  nay  of  his  own  soul.    At 
the   same   time  it  deserves  consideration,   how  re- 
markably adapted  this  whole  delmeation  was  for  the 
case  of  the  flublicans  and  sinners,  whom  the  Saviour 
had  by  the  three  previous  parables  been  encouragino- 
and  whom  He  now  by  this  wished  to  lead  to  san'ctiti- 
cation.      Where  He  takes  them  under  His  protection, 
He  is  gentle  in  His  consolations,  but  where  He  ad- 
monishes  them,   strict    in  His   requirements.      He 
shows,  as  it  were,  to  the  lost  but  now  recovered  sons 
of  the  house,  how  the  fsither,  it  is  true,  at  their  return 
gives  a  feast,  but  how  they  now  also,  after  having 
been  refreshed  and  strengthened  at  the  table,  must 
return  to  an  immediate  and  faithful  fulfilment  of  the 
obligations  imposed  upon  them.     If  they  formerly 
had  been  only  hirelings  of  the  Romans,  the  Saviour 
will  now  have  them  consider  themselves  as  stewards 
of  God,   to   administer   faithfully  in   their    earthlv 
treasure,  ffh  property.     That  He  places  before  them 
an  unrighteous  steward  as  a  model  for  imitation,  can, 
after  all  that  we  have  said,  appear  a  matter  of  otfence 
only  if  we,  in  opposition  to  the  Saviour's  intention, 
press   the    comparison    beyond    the    tertium    com- 
parationis.     The  parable  is  in  this  respect  entirely 
equivalent  to  that  of  the  Importunate  Friend,  ch.  xi. 
5,  and  that  of  the  Unjust  Judge,  ch.  xviii.   1,  and 
this  also  belongs  to  the  Slngularia  Lucee,  that  with 
Him  alone  a  triad  of  parables  appears,  in  which  the 
cum  ffrano  salis  more  than  elsewhere  must  be  kept 
in  mind,  if  one  will  not  tall  into  absurdity. 


CHAP.  XVI.  1-13. 


249 


2.  The  penetrating  light  which  illumines  the 
darkness  of  the  whole  parable,  is  to  be  found  in  the 
remark,  vs.  8:  "The  children  of  this  world,"  &c. 
It  is  visibly  the  Saviour's  intention  that  His  disciples 
shall  learn  something  of  the  children  of  the  world, 
which  for  the  most  part  is  altogether  too  much  lack- 
ino-  to  them ;  and  in  fact  tliis  parable  affords  rich 
matter  for  antitheses  which  are  very  shaming  for 
the  children  of  light.  The  Steward,  tyi3e  of  a  genuine 
child  of  the  world,  does  not  for  an  instant  conceal 
from  himself  the  greatness  of  the  danger  threatening 
him.  Without  delay  he  thinks  upon  means  and 
ways  to  assure  to  himself  his  future  lot.  The  means 
that  appear  unsuitable  he  rejects,  in  order  at  once  to 
consider  better  ones.  He  is  inventive,  and  knows 
with  great  distinctness  what  he  desires,  namely,  to 
gain  his  daily  support  in  an  easy  and  secure  way. 
He  does  not  stop  with  projects  and  plans,  but  all 
that  he  has  resolved  he  carries  out  upon  the  spot,  and 
chooses,  in  speaking  and  dealmg,  the  form  which 
promises  the  richest  fruits  for  his  own  advantage. 
He  so  disposes  himself  that  he  in  any  case  will  be 
protected,  whether  he  remain  yet  longer  steward  or 
not.  What  a  distinction  between  the  sluggishness, 
irresolution,  want  of  tact,  &c.,  shown  by  so  many 
better-minded  persons,  who  have  infinitely  higher 
interests  to  lay  to  heart !  However,  it  scarcely  needs 
an  explanation  that  the  Saviour  here  speaks  of  children 
of  light,  not  in  the  ideal  but  in  the  empirical  sense,  and 
that  the  censure  herein  indirectly  expressed,  is  ap- 
phcable,  as  a  rule,  more  to  His  incipient,  than  to  His 
established,  disciples. 

3.  It  is  a  striking  proof  of  the  practical  tendency 
of  the  Evangelical  morality,  that  the  Saviour  has 
regarded  the  use  and  possession  of  earthly  riches  as 
a  subject  of  sufficient  weight  to  be  particularly 
handled  by  Him  in  a  triad  of  parables  (ch.  xii.  15- 
21 ;  xvi.  1-9 ;  xvi.  19-31),  not  to  reckon  in  a 
number  of  liints  upon  this,  occurring  here  and  there 
in  His  discourses.  So  much  immediately  appears 
from  the  comparison  of  the  different  passages  :  the 
Saviour  does  not  disapprove  the  possession  of 
wealth  in  itself,  and  is  fivr  from  the  one-sided  spirit- 
ualism which  denies  the  temporal,  as  such,  almost 
any  worth.  But  earnestly  does  He  warn,  and  re- 
peatedly does  He  draw  attention  to  the  truth,  how 
greatly  covetousness,  no  less  than  ambition  and  sen- 
suaUty,  renders  difficult  and  hinders  entrance  into  the 
kmgdom  of  God.  He  does  not  repel  the  rich  from 
Him,  any  more  than  He  pronounces  the  poor  blessed 
for  the  sake  of  their  poverty,  but  only  insists  that 
earthly  good,  in  comparison  with  something  higher 
and  better,  should  be  viewed  as  the  iKax^<rTov  and 
awSTpiov.  Compare  the  beautiful  homily  of  Basil, 
contra  ditescentes.  As  to  the  rest,  it  is  not  capable 
of  proof  that  in  the  apostolic  writings,  e.  g.  1  Tim. 
vi.,  James  v.,  and  elsewhere,  we  find  a  view  of  earthly 
riches  different  from  that  in  the  teachings  of  the 
Saviour  Himself. 

4.  The  purity  of  the  faithfulness  which  the 
Saviour  demands  of  His  disciples  is  not  in  the  least 
injured  by  the  fact  that  He  points  them  to  the 
reward  which  is  connected  with  the  exercise  of 
general  philanthropy.  The  gospel  is  as  far  from 
favoring  an  impure  craving  for  reward,  as  from  the 
perhaps  very  philosophical,  but  certainly  very  un- 
psychological,  hypothesis,  that  man  must  practise 
virtue  purely  for  virtue's  sake.  Only  as  a  stimulus, 
not  as  a  motive  of  action,  does  He  propose  that  which 
love  may  hope  as  a  gracious  recompense  in  the  future 


life,  and  thus  the  prospect  which  He  here  opens  to 
the  penitent  publicans,  is  essentially  no  other  than 
that  which  He,  e.  g.,  Matt.  x.  41,  42,  held  up  before 
His  faithful  apostles.  Besides  this,  there  exists  also 
a  natural  connection  between  love  and  blessedness 
in  the  future  world,  which  must  by  no  means  be 
overlooked.  The  thought  of  the  eternal  love  of 
heavenly  spirits,  into  whose  fellowship  we  hope  to 
enter,  has  also  more  attractions  for  the  loving  than 
for  the  selfish  heart ;  and  whoever  really  makes  him- 
self friends  of  the  Unrighteous  Mammon,  shows 
thereby  that  he  finds  his  highest  joy,  not  in  the  attam- 
meut  of  selfish  purposes,  but  in  the  happiness  of 
others.  Taking  all  this  together,  we  should  hardly 
be  able  to  contradict  Luther  when  he  says  on  the 
following  parable  :  "It  is  not  works  that  win  to  us 
Heaven,'  but  Christ  bestows  eternal  blessedness  out 
of  grace,  on  those  who  believe  and  have  proved 
their  faith  in  works  of  love  and  right  use  of  earthly 
good ;  since  now  all  this  is  not  the  case  with  the  rich 
man,  faith  was  lacking  to  him,  and  the  whole  para- 
ble, ch.  xvi,  19-31,  is  therefore  directed  against  un- 
belief, in  order  to  warn  agamst  it  by  its  terrible  con- 
sequences." Here  also  the  saying  of  the  old  father 
holds  good  :  Amicce  sunt  scripturarum  Ufcs,  and  the 
evangelical  doctrines  of  grace  and  of  reward  con- 
tradict one  another  m  no  respect.  It  was,  therefore,  a 
miserable  error,  when  they  would  in  any  way  draw 
from  this  parable  the  conclusion,  that  one  need  oidy 
apply  property  gained  in  an  unrighteous  manner  to 
beneficent  and  pious  purposes,  in  order  thereby  to 
see  one's  guilt  removed,  and  that  one,  by  a  pious 
foundation  at  the  approach  of  death,  could  buy  his 
salvation.  Upon  this  error,  which  crept  very  early 
into  the  Christian  Church,  there  deserves  to  be  com- 
pared AuGCST.  Jlom.  113,  Opera  v.  pp.  396-398. 

5.  Upon  nothing  does  the  Saviour  msist  with 
more  right,  than  unity  and  harmony  in  the  inner  life 
of  His  people.  True  prudence  is  inconceivable,  if 
genuine  faithfulness  is  lacking,  but  on  the  other  hand 
genuine  faithfulness  is  also  inconceivable,  if  inward 
discord  and  division  yet  dwell  in  the  soul.  If  the 
will  of  two  masters  is  hostile  to  one  another,  obedience 
to  one  must  necessarily  lead  to  unfaithfulness  towards 
the  other.  To  Mammon  also  the  admonition  of  the 
Apostle  is  especially  apphcable,  1  John  v.  21.  When 
he  who  should  serve  rules,  he  who  should  command 
soon  becomes  a  slave.  There  is  scarcely  a  sin  which 
so  shrewdly  and  obstinately  disputes  with  God  the 
first  place  in  the  heart,  as  love  to  temporal  good. 
Comp.  the  admirable  discourse  of  Adolph  Monod, 
L'ami  de  rargent,  found  in  the  second  part  of  his 
"  Sermons." 

6.  Whoever  has  comprehended  in  its  whole  depth 
the  requirement  of  faithfulness  in  that  which  is  least, 
which  the  Saviour  places  first  witli  so  much  emphasis, 
has  at  the  same  tune  comprehended  the  hard  and 
easy  side  of  the  Christian  hfe,  the  simplicity  and  the 
infiniteness  of  the  requirement  of  Clu'istian  perfection. 
The  requirement  of  faithfulness  in  that  which  is 
least,  is  essentially  no  other  than  the  requirement  to 
be  perfect  with  the  Lord  our  God.     Dcut.  xviii.  13  ; 

Ps.  li.  0.  .    .    , 

1.  The  right  use  of  earthly  treasures,  as  it  is  here 
commanded,  leads  of  itself  to  the  Christian  com- 
munism, whose  ideal  we  see  realized  most  beautifully 
in  the  first  Christian  church.  Acts  iv.  32  ;  v.  4.  The 
distinction  between  this  free  manifestation  of  benev- 
olence and  the  communistic  fantasies  of  our  century, 
is  as  great  as  that  between  selfishness  and  love. 


250 


THE   GOSPEL   ACCORDING  TO   LUKE. 


HOMIXETICAL  AND   PRACTICAL. 

God,  the  Paramount  Owner  even  of  earthly 
treasure. — Man  is  called  on  earth  to  be  the  steward 
of  God.  As  such  he  is :  1.  Placed  in  a  dependent 
position ;  2.  pledged  to  conscientious  faithfulness  ;  3. 
to  the  rendering  of  a  complete  account. — "  Give  ac- 
count of  thy  stewardship"  (very  excellent  text  for 
a  sermon  at  the  close  of  the  year) :  1.  Account  of  the 
blessings  received,  children  of  prosperity !  2.  account 
of  the  fruit  of  trial,  members  of  the  school  of  suf- 
fering !  3.  account  of  the  time  measured  out  to  you, 
sons  of  mortality !  4.  account  of  the  message  of 
salvation  received,  ye  that  are  shiued  upon  by  that 
light  which  is  most  cheering! — Against  God's  stew- 
ards on  earth  there  are  severe  accusations  preferred, 
and  He  who  hears  them  all,  will  examine  them  all 
carefully  to  the  very  last  one. — Life,  a  time  of  grace 
which  precedes  the  day  of  reckoning:  it  is,  L  Short; 
2.  uncertain ;  3.  decisive. — "  What  shall  I  do  ? "  the 
question  :  1.  Of  painful  uncertainty  ;  2,  of  well-con- 
sidered reflection. — He  who  cannot  dig,  must  not  be 
ashamed  to  appear  as  a  beggar  before  God. — "  How 
much  owest  thou  to  my  lord  ?  "  a  fitting  question  also 
for  the  minister  of  the  word  to  address  to  evei-y 
member  of  his  congregation  individually. — "  If  the 
falsifying  of  human  bonds  is  evil,  how  much  more 
the  presumptuous  falsifying  of  God's  written  word !" — 
Not  all  have  an  equally  great  debt  to  account  for  to 
the  heavenly  Owner. — Prudent  people  are  praised  by 
their  like. — Be  wise  as  serpents  and  harmless  as 
doves. — The  phenomenon  that  the  children  of  tlie 
world  not  seldom  excel  the  children  of  light  in 
prudence  :  1.  A  continually  recurring ;  2.  a  seemingly 
surprising;  3.  a  fully  explicable ;  4.  a  justly  shaming; 
5.  a  powerfully  awakening,  phenomenon. — What  the 
Christian  can  learn  from  the  child  of  the  world; 
compare :  1.  The  carefulness  of  the  child  of  the 
world  over  against  the  carelessness  of  the  children 
of  light:  "What  shall  I  do?"  2.  the  clear  rec- 
ognizing of  danger  by  the  one,  over  against  '  the 
self-deceiving  of  the  others  :  "  My  lord  taketh  away 
the  stewardship  from  me ; "  3.  the  inventiveness  in 
the  choice  of  remedies  with  the  one  over  against  the 
spiritual  sluggishness  of  the  others  ;  4.  the  resolute- 
ness and  versatility  of  the  Steward  over  against  the 
continual  loitering  and  procrastination  of  so  many 
Christians. — "  The  children  of  this  world  are  wiser," 
&c. :  1.  This  is  so;  2.  but  it  must  be  made  different. — 
Earthly  treasure,  well  applied,  is  a  means  to  heighten 
the  joy  of  heaven. — With  gold  we  can  buy  no  place 
in  heaven,  but  we  may  prepare  ourselves  a  good  re- 
ception in  the  heaven  already  open  to  faith. — Even 
when  earthly  treasure  fails,  the  rents  of  it  may  be 
saved. — Faithfulness  in  that  which  is  great  and  in 
that  which  is  small  inseparably  coupled. — The  in- 
finite excellence  of  heavenly  treasure  above  earthly : 
1.  The  earthly  small,  the  heavenly  great;  2.  the 
earthly  illusive,  the  heavenly  genuine  ;  3.  the  earthly 
another  man's  capital,  the  heavenly  an  inahenable 
property  of  the  disciples  of  the  Lord. — Faithfulness 
in  the  earthly  and  zeal  for  the  heavenly  calling  most 
intimately  united  in  the  Christian. — The  indispensable 
necessity  of  unity  in  principle  and  action. — "  11  ow  long 
halt  ye  between  two  opinions  V"  1  Kings  xviii.  21. — 
The  intimate  connection  of  the  various  requirements 
of  the  Lord :  1 .  No  true  prudence  without  faithful- 
ness ;  2.  no  faithfulness  without  steadfastness  in 
resolve ;  3.  no  steadfiistness  in  resolve  without 
eacrifice  ;  4.  no  sacrifice  without  rich  compensation. 


Starke  : — Quesnel  : — If  we  do  not  apply  the 
gifts  of  God  to  His  honor,  to  our  neighbor's  good, 
and  to  our  own  necessity,  this  is  the  same  as  to 
destroy  and  dissipate  them.  —  Brentids  :  —  The 
heathen  held  it  unjust  to  condemn  any  one  when  his 
cause  was  unheard ;  much  less  should  that  be  done  in 
Christendom. — J.  Hall  : — Let  no  one  deal  with 
entrusted  goods  as  his  own  property. — The  great  day 
of  reckoning  and  examination  impends  over  every 
one,  2  Cor.  v.  10. — Nova  Bibl.  Tub. : — Upon  uufaith 
fulness  there  follows  inevitable  punishment,  deposi- 
tion, and  condemnation. — Laziness  and  pride  are  the 
two  evil  sources  of  the  so-common  craftiness. — One 
is  oft  ashamed  when  he  should  not  be  ashamed  and 
on  the  other  hand,  he  is  often  not  ashamed,  when  he 
ought  to  be  ashamed  before  God. — There  is  a  sad 
fiict  even  in  the  Christian  world, — the  most  of 
worldly  people  are  wise  enough  to  do  evil,  but  how 
to  do  good  they  will  not  learn. — For  ungodly  men  it 
is  not  enough  that  they  sin  for  themselves,  but  they 
draw  others  also  into  their  sinful  net. — What  one  owes 
the  lord  belongs  not  to  the  servant. — Canstein  : — It 
would  not  be  easy  for  one  child  of  the  world  to  ask 
any  evil  of  another,  that  the  latter  would  not  be 
ready  to  do. — One  may  praise  even  in  a  bad  man 
what  is  good  in  him. — Brentius  : — A  broad  fertile  in- 
telhgence  is  a  precious  gift  of  God,  and  so  far 
laudable. — Zeisius  : — Be  wise  to  that  which  is  good, 
and  simple  concerning  evil,  Rom.  xvl.  19  ;  1  Cor.  xiv. 
20. — The  children  of  light  have  indeed  the  light  in 
them,  but  they  have  also  their  natural  darkness, 
which  makes  them  slothful. — J.  Hall  : — W^hoever 
does  good  soweth  to  the  Spirit,  Gal.  vi.  8. — Canstein  : 
— Whoever  will  do  good,  must  do  it  especially  to  these 
who  will  come  into  the  eternal  tabernacles,  and  are 
therefore  true  members  of  Christ. — Let  no  one  say : 
I  can  do  with  mine  what  I  will,  1  Cor.  iv.  7 — God  all 
or  nothing. 

Heubner  : — The  man  who  does  wrong  has  always 
his  accuser  before  God. — Without  religion,  riches  are 
a  very  ruinous  instrument. — Three  things  make  death 
frightful  to  the  earthly-minded :  their  evil  conscience, 
the  Divine  judgment,  and  the  loss  of  everything 
earthly.  —  Earnest  consideration  always  finds  a 
way. — Heavenly  blessedness  is  the  true,  the  etenuil 
property. 

The  Pericope. — Heubner  : — The  Christian  order 
of  salvation:  1.  Repentance  for  our  stewardship 
(vss.  1-3) ;  2.  belief  in  God's  judgment  (vss.  3-4) ;  3. 
sanctification — holy  use  of  all  (vss.  5-9). — The  earnest 
reminders  which  Christianity  gives  the  rich  man. — 
The  threefold  prudence  :  1.  Of  the  lord  of  the  manor; 
2.  of  the  steward ;  3.  of  the  Christian. — The  obscu- 
rities or  apparent  difficulties  in  the  parable  of  the 
Unjust  Steward. — Lisco  : — Of  the  prudence  of  the 
citizens  of  the  kingdom. — Arndt  : — Wisdom  unto  the 
kingdom  of  God. — Zimmermann  : — The  children  of 
the  world,  our  teachers  in  this,  that  they :  1.  Consider 
the  future ;  2.  use  the  past ;  3.  control  the  present. — 
The  Christian  a  servant  of  God,  a  lord  over  Mammon. 
— F.  W.  Krummaciier  : — A  sermon  in  the  Sabbath- 
GlocJce,  i.  pp.  140-151. — Ahlfeld  : — 1.  What  in  the 
Unjust  Steward  have  we  to  shun  ?  2.  what  to  learn 
from  him  ? — Couard  : — What  belongs  to  Chiistian 
prudence,  in  the  care  for  our  everlasting  salvation  ? — 
Kautenberg  : — How  do  we  secure  to  ourselves  a  re- 
ception into  the  everlasting  tabernacles  * — Tholuck  : 
— What  is  true  of  a  faithful  steward '? — Wolf  : — The 
Unjust  Steward  about  to  pass  the  border  of  his 
earthly  fortune. — Our  refuge  when  we  fail. — Stein- 
HOFER : — The  connection  of  prudence  and  faithfulness 


CHAP.  XYI.  14-31.  251 


in  a  steward  of  God;  there  is  a  character:  1.  Where  prudence  and  faithfulness  are  united  -Bcrk: -The 
there  is  neither  prudence  nor  faithfulness;  2.  where  great  faithfulness  of  God,  even  with  man s  great 
there  7s  prudence  without  faithfulness;  3.  where  unfaithfulness.  -  Floret :- The  prudence  of  the 
there  is  faithfuhiess  without   prudence;  4.  where  |  steward  in  the  kmgdom  of  God,  vs.  b. 


5.  The  Parable  of  Lazarus  and  the  Rich  Man  (Vss.  14-31). 

14  And  the  Pharisees  also,  who  were  covetous,  heard  all  these  things:  and  they  de- 

15  rided  \iie,,vKr^pL^ov]  him.  And  he  said  unto  them,  Ye  are  they  which  justify  your- 
selves betbre  men ;  but  God  knoweth  your  hearts:  for  that  which  is  highly  esteemed 

16  riofty,  vii/vjXovl  among  men  is  abomination  in  the  sight  of  God.  The  law  and  the  pro- 
phets\.ere  until  John:  since  that  time  the  kingdom  of  God  is  preached   and  every  man 

17  presseth^  into  it.     And  it  is  easier  for  heaven  and  earth  to  pass  [away J,  tlian  [iorj  one 

18  tittle  of  the  law  to  fail  [fall].  AVhosoever  putteth  away  his  wife,  and  marrieth  another, 
committeth  adultery :  and  whosoever  [he  that^]  marrieth  her  that  is  put  away  from  her 
husband  committeth  adultery.  ,     ,  ,  ,  ,  i  • 

19  There  was  a  certain  rich  man,  which  was  clothed  [and  he  was  wont  to  array  him- 

20  self!  in  purple  and  fine  linen,  and  fared  sumptuously  every  day  :  And  tiiere  wasa  cer- 

21  tain  beggar  named  Lazarus,  which^  was  laid  at  his  gate,  full  of  sores,  And  desiring  to 
be  fed  with  the  crumbs  which  fell  from  the  rich  man's  table:  moreover  [nay,  evenj  the 

22  doo-s  came  and  licked  his  sores.  And  it  came  to  pass,  that  the  beggar  died,  and  was 
can-ied  by  the  angels  into  Abraham's  bosom :  the  rich  man  also  died,  and  was  buried 

23  [entombed];  And  in  hell  [hades]  he  lifted  up  his  eyes,  being  in  torments,  and  seeth 

24  Abraham  afer  off,  and  Lazarus  in  his  bosom.  And  he  cried  and  said.  Father  Abraham, 
have  mercy  on  me,  and  send  Lazarus,  that  he  may  dip  the  tip  of  his  finger  in  water, 

25  and  cool  my  tongue;  for  I  am  tormented  in  this  fiame._  But  Abraham  said.  Son,  re- 
member  that  thou  in  thy  hfetime  receivedst  thy  good  thmgs,  and  hkewise  Lazarus  evii 

26  thincrs:  but  now  he  is  [here*]  comforted,  and  thou  art  tormented.     And  beside  all  this, 

etwe^n  us  and  you  there  is  l  great  gulf  [chasm]  fixed:  so  that  they  which  -ou  d  pass 
from  hence  to  you  cannot;  neither  can  they  pass  to  us,  that  would  come  from  thence 

27  Then  he  said,  I  pray  thee  therefore,  father,  that  thou  wouldest  send  him  to  my  fathers 

28  house-  For  I  have  five  brethren;  that  he  may  testify  unto  them,  lest  they  also  come 

29  into  this  place  of  torment.  Abraham  saith  unto  him,  They  have  Moses  and  the  pro- 
II  p"  et  e  them  hear  them.  And  he  said.  Nay,  father  Abrahana:  but  if  one  went 
31   [should  go]  unto  them  from  the  dead,  they  will  repent.     And  he  said  unto  him,  I    they 

hear  not  Moses  and  the  prophets,  neither  will  they  be  persuaded  [or,  won  over,  V.  0.], 
though  one  rose  from  the  dead. 

ri  Vs  16  -Ek  airhu  P-ferac.    Van  Oosterzee  translates  this  :  Ihut  Gewalt  dawider,  "uses  violence  against  it."    Tor 
Ms  ^:-^^ionon^:Z^a.^^^^  ?^^eS£t^mere?;'rSaS^'at  the  first,  and  therefore  properly  omitted 

by  Griesiiacii,  Laohmann,  Tischendorf,  [Meyer,  -'•'^'.^B'^'lff;!^^,.  ^  in  B  D  rCod  Sin.,1  L.,  X.,  and  on  this  proimd  wore 
l:dT^s4-e-^t'^e^\r;Sllelfh\fdTl^da^  '-"  -^  -- 

^^ki^i^V^:^  l^^jSSf^'^^^^'S-^viS^^'^  of  eternal  authority.    ^AU  tho 

^^^^  *"  Ys.  15.  Ye   are  they.— An  expression  almost 


EXEGETICAIi  AKD  CBITICAL. 

Vs  14  Derided  Him,  i^e/j-vKT-npiCov  [lit.,  turned 
up  the  nose  at],  2  Sam.  xix.  21 ;  Ps.  ii.  4.  An  un- 
equivocal, and  at  the  same  time  hateful,  token  ot 
deep  contempt,  whose  cause  is  easy  to  give,  espe- 
cially in  this  case.  The  rich  Pharisees  looked  down 
on  the  poor  Nazarene  with  contempt,  as  if  they 
would  say :  "  You  have  spoken  very  trippingly  about 
the  use  or  misuse  of  riches,  but  wc  have  no  mmd 
whatever  to  trouble  ourselves  about  your  counsel. 
The  answer  of  the  Saviour,  vs.  15,  gives  us  to  see 
how  He  views  this  hypocritical  pride  as  the  deepest 
source  of  this  contempt. 


lilce  the  well-known  one  of  the  propliet  Nathan, 
*>  Sam  xii  V:  "Tliou  art  the  man !"  — Justify 
yourselves.— Comp.  Luke  xi.  39  .«cq.  and  ch.  xviii. 
10  where  the  image  of  a  Pharisee  is  delineated  who 
will  justify  himself  even  in  the  eyes  of  (Jod.— But 
God  knoweth  your  hearts.— Comp.  1  Sam.  xvi.  7 ; 

Ps  vii   1''. 

'For  what  is  lofty.— The  Saviour,  of  course, 
sneaks  not  of  that  whicli  actually  in  a  moral  respect 
stands  high  and  may  stand  high,  but  only  that  which 
in  men's  eves  is  prominent  above  other  things  ot 
which  is  high  Kar'  ^n:—BU\vy^ca,  lu  general,  a 
thin<'  which  in  the  eyes  of  the  holy  God  is  abhorrent 
and^damuable;  in  a  special  sense,  also,  impurity, 


252 


THE   GOSPEL   ACCORDING  TO  LUKE. 


which  was  often  connected  with  idolatry ;  therefore 
rh  $5e\vy/u.a  rijy  epTjixdcreais,  Matt.  xxiv.  15  ;  Mark 
siii.  14,  and  the  union  ot  ^54\vyfj.a  and  i|/e05oy,  Rev. 
xxi.  27.  Here  the  word  is  chosen  with  the  more 
striking  force,  because  the  Pharisees  considered 
themselves  as  very  especial  favorites  of  God. 

Vs.  16.  The  "law  and  the  prophets.— Even 
from  old  time  the  expositors  of  vss.  16-18  have  been 
divided  into  two  classes.  Some  give  up  aU  connec- 
tion ;  so,  e.  ff.,  De  Wette :  "  Vss.  16-18  stand  isolated ; 
every  attempt  made  to  demonstrate  a  connection  has 
been  a  failure."  Among  the  Dutch  theologians,  Van 
Der  Palm  believed  that  Luke,  before  beginning  on  a 
new  page  a  new  parable,  in  order  to  make  use  of  the 
yet  vacant  space  of  his  almost  fully  occupied  former 
leaf,  noted  down  some  disconnected  sayings  of  the 
Lord,  without  any  historical  connection.  Others,  on 
the  other  hand,  have,  vnth  more  or  less  success, 
sought  to  state  the  connection,  as  well  of  these 
sayings  with  the  rebuke  in  vs.  15,  as  also  with 
the  parable,  vss.  19-81.  According  to  Stier,  e.  ff., 
"  All  the  single  sayings  fit  exactly  into  most  intimate 
unity."  According  to  Meyer,  the  actual  centre 
of  gravity  falls  upon  vs.  1*7,  while  vs.  16  is  merely 
introductory,  and  vs.  18  is  an  example  which  is  in- 
tended to  explain  more  particularly  the  previous 
declaration  of  the  continuing  validity  of  the  law. 
According  to  Laxge,  L.  J.,  iii.  p.  464,  the  Saviour 
will  give  the  Pharisees  to  feel  that  their  time  is  over, 
and  that  without  their  own  notice  a  new  period  has 
dawned.  The  whole  exposition  of  the  latter  deserves 
to  be  compared  in  its  connection.  Even  the  very 
great  diversity  of  these  attempts  proves  how  difficult 
the  question  itself  is.  We,  for  our  part,  are  acquainted 
with  no  statement  of  the  course  of  thought  of  these 
three  verses,  whose  simplicity  and  naturalness  satis- 
fy us  in  every  respect,  and  we  therefore  regard  it  as 
easier  to  explain  each  of  these  three  verses  for  itself 
than  to  state  in  a  satisfactory  manner  how  they  are 
connected  with  one  another,  and  why  the  Saviour  on 
this  occa.sion  held  up  precisely  these  recollections 
before  the  avaricious  Pharisees. 

Were  until  John.— Not  ^aav  is  to  be  supplied 
(Ewald,  De  Wette),  but  iK-npvcraovTo,  or  something 
of  the  kind.  Li  any  case,  the  Saviour  will  intimate" 
not  that  the  Old  Testament  Dispensation  was  now 
abrogated  (Olshausen),  but  that  the  Old  Testament 
up  to  John  constitutes  a  whole  fully  complete  within 
itself,  which,  as  the  period  of  preparation,  now  gives 
place  to  the  word  of  fulfilment — the  preachmg  of  the 
kingdom  of  God. 

And  every  man  presseth  into  it,  or,  Every- 
man useth  violence  against  it.— Comp.  Matt.  xi. 
12,  13.  We  cannot  agree  with  the  common  view 
that  here  the  impulse  of  enthusiastic  interest  and  the 
impetuous  longing  to  press  into  the  kingdom  of  God 
is  indicated.  The  connection,  vss.  14^15,  appears 
to  lead  us  rather  to  the  thought  that  it  is  here  a 
hostile  assault  that  is  spoken  of,  in  which  the  inward 
malice  of  the  heart  reveals  itself.  In  view  of  the 
augmenting  opposition  which  the  Saviour  found  in 
Israel,  He  could  hardly  have  meant  to  say  that  so 
general  an  eagerness  for  entrance  into  His  kingdom 
existed.  ^  But  especially  does  the  necessity  of  an 
explanation  in  an  unfavorable  sense  strike  the  mind 
when  we  compare  the  parallel  passage  in  Matthew  in 
Its  whole  connection.  The  ^laarai,  the  powerful  of 
the  earth,  were  in  Jesus'  days,  at  all  events,  not  in 
fact  very  much  devoted  to  the  cause  of  the  kingdom 
of  God,  comp.  Matt.  xi.  16-19;  Luke  vii.  29,  30, 
and  what  ground  could   the  Saviour  have  had  to 


speak  here  of  an  impulse  of  heart  on  the  part  of 
many,  which,  at  all  events,  was  wantmg  to  the  Phar- 
isees ?      By  our  explanation,  on  the  other  hand,  it 
is,  perhaps,  possible  to  show  some  connection  with 
vs.  14.     The  Saviour  will  then  say:   How  hostilely 
soever  ye  are  disposed  towards  a  kingdom  of  God, 
which  (vs.  16)  was  announced  by  the  law  and  the 
prophets,  yet  the  law's   demands  and  threatenings 
hold  continually  good  (vs.  IT)  in  undiminished  force 
(an  example,  vs.  18),  and  ye  will,  therefore,  not  escape 
the  judgment  of  the  God  who  knows  your  heai-ts, 
vs.   15.      [I  cannot  accede  to  the  author's  view  of 
this    passage       In  the   first  place,    his   arguments 
drawn  from  the  connection  do  not  appear  to  have 
great  weight,  for  the  original  connection  is  evidently 
that   given   in  the   parallel   passage.   Matt.  xi.   12. 
Then  his  identification  of  the  ^laarai  in  Matt.  xi.  12 
with  the  powerful  of  the  earth,  who  were  opposed  to 
Christ,  is  quite  gratuitous.     Persecution  against  the 
kingdom  of  God,  to   any  considerable  extent,  be- 
tween the  first   preaching  of  John  and  the  period 
here  mentioned,  there  had  not  been ;  while  there  had 
been  from  that  period  on,  a  widespread  and  enthu- 
siastic pressing  forward  to  hear  the  preaching  con- 
cerning the  kingdom  of  God,  and,  on  the  part  of 
many,  a  pressmg  into  it.     The  "  every  man"  of  Luke, 
besides  that  it  is  hardly  so  exact  as  the  terms  used 
by  Matthew,  need  no  more  be  taken  with  absolute 
literalness  than  Paul's  mention   of  the  Gospel  as 
being  preached  "  to  every  creature  under  heaven." 
Besides,   the  whole    complexion  of   both   passages 
shows  that,  although  our  Lord,  as  Alford  remarks, 
here  contrasts  the  actual  existence  of  the  kingdom 
of  heaven,  as  a  present  and  powerful  fact,  with  the 
bare  prophesying  of  it  by  John  and  the  prophets, 
yet  He  is  aware  how  much  that  is  ill-considered  and 
external  there  is  in  this  present  enthusiasm.     Nor  do 
I  see  any  reason  why  the  Presents  apTrd^ovtriv  and 
^la^fTai,  in  Matthew  and  Luke,  may  not  have  the 
tentative  sense  so  frequently  found  in  the  Present 
and  Imperfect,  and  Hbe  nearly  equivalent  to  "  essay 
to  press  into   it,"  or  "with   vehement  exertion  to 
appropriate  it,"  with  the  implication  that  the  future 
will  show  how  far  this  eagerness  will  accomplish  its 
end.— C.  C.  S.] 

Vs.  17.  And  it  is  easier.  —  Comp.  Matt.  v. 
18-20,  and  LanpxK,  ad  loc.  The  Saviour,  it  is  true, 
teaches  here  no  external  validity  of  the  law ;  for, 
according  to  his  own  teaching,  heaven  and  earth  will 
one  day  pass  away.  Matt.  xxiv.  35,  but  till  the  dawn 
of  the  new  economy  the  moral  obligation  of  the  law 
remains  in  inviolable  force.  "  In  the  world  of  perfec- 
tion there  is  no  longer  need  of  a  law,  since  every 
one  purposes  the  right  to  hhnself.  As,  therefore,  for 
God  there  is  no  law,  so  is  there  also  for  the  perfected 
world  no  law.  For,  like  God,  so  is  also  this  a  law 
unto  itself." 

Vs.  18.  Whosoever  putteth  away  his  wife. — 
According  to  the  most,  a  special  example  by  which 
the  principle  expressed  in  vs.  17  is  further  estab- 
lished. The  smgularity  of  this  example  misled  Olshau- 
sen to  the  curious  view  that  here  we  have  to  under- 
stand spiritual  idolatry  of  the  Pharisees,  who  honored 
Mammon  more  than  Jehovah,  and  has  brought  Stier 
to  the  conjecture  that  here  there  is  an  indirect  allu- 
sion to  the  scandal  wliich  Herod  had  given,  Mark 
vi.  IS.  Possibly  it  is  true,  but,  in  our  apprehension 
at  least,  not  probable.  Is  it  not  much  simpler  to 
assume  that  Luke,  who  nowhere  else  in  his  gospel 
has  a  place  to  take  in  the  doctrine  of  the  Saviour 
respecting    the  inviolableness   of  marriage   (comp. 


CHAP.  XVI.  14-31. 


253 


Matt.  xix.  3-12),  here,  on  the  mention  of  the  invio- 
lableness  of  the  law,  without  observing  the  original 
historical  connection,  adds  the  statement  of  a  par- 
ticular from  which  it  may  appear  how  strictly  the 
Saviour  regarded  its  moral  precepts  ?  In  a  more 
complete  form  we  find  this  precept  respecting  mar- 
riage and  divorce  noted  down.  Matt.  v.  31,  32.  But 
if  our  Lord  really  uttered  this  the  second  time  on 
this  occasion,  we  may  then  confidently  suppose  that 
He  paused  in  His  discourse  a  moment  or  so  before 
He  proceeded  to  deliver  the  parable  of  Lazarus  and 
the  Rich  Man. 

General  Remarks  on  the  parable  of  the  Rich  Man 
and  Lazarus. — Manifestly  this  parable  was  uttered 
by  reason  of  that  which  took  place  vss.  14,  15,  with 
a  look  at  the  Pharisees.  It  stands  in  this  place  very 
congruously,  for  it  has  the  unmistakable  purpose  of 
teaching  these  people  to  see  of  how  little  value  it  is 
to  show  one's  self  pious  before  men  when  one  is 
reprobate  before  God ;  to  give  them  to  feel  the  base- 
ness of  an  unloving  temper,  of  which  they  had 
already  made  themselves  guilty  in  their  judgment  of 
the  pubUcans,  ch.  xv.  2  ;  but  especially  to  draw  their 
attention  to  the  terrible  consequences  of  the  misuse 
of  earthly  good,  to  which  their  hearts  clave  so  closely. 
The  intention  of  the  parable,  therefore,  is  not  to  give 
a  special  instruction  about  future  retribution — al- 
though we  thankfully  accept  the  rays  of  light  that 
fall  upon  this  also,  yet  it  is  immediately  obvious  that 
the  whole  parable  is  veiled  in  the  costume  of  the 
Jewish  eschatology— but  to  proclaim  the  great  truth, 
that  if  one  neglects  the  apphcation  of  wealth  to  bene- 
ficent purposes,  this  becomes  the  source  of  eternal 
calamity.  So  far,  this  paraljle  is  the  obverse  of  the 
foregoing,  and  stands  in  a  natural  connection  with  it. 
Whoever,  like  the  Steward,  makes  himself  friends 
of  the  unrighteous  Mammon,  is  received  into  the 
eternal  tabernacles ;  whoever,  out  of  pride  and  selfish- 
ness, does  not  expend  his  treasure  to  this  end,  is 
appointed  to  everlasting  torment ! 

In  particular,  the  first  part  of  the  parable,  vss. 
19-26,  has  this  definite  purpose,  while  vss.  27-31 
must  be  regarded  more  as  an  appendix,  which  in  a 
parabolical  form  occupies  the  place  of  an  apphcation 
of  the  whole  delineation.  In  this  representation, 
also,  some  (De  Wette,  Strauss,  the  Tubingen  school) 
have  been  disposed  to  see  a  proof  that  the  Saviour 
found  in  earthly  riches  something  to  be  reprobated, 
and  hi  poverty  itself  something  meritorious,  and  have 
appealed  for  the  truth  of  this  to  the  fact  that  here 
there  is  no  more  mention  of  the  moral  demerit  of  the 
rich  man  than  of  the  piety  of  the  poor  man,  and  that 
Abraham  only  refers  to  the  ditierent  lot  of  the 
two  here  below  (vs.  25),  which  is  now  reversed. 
Yet  the  ouesidedness  and  superficiahty  of  this  infer- 
ence is  obvious  of  itself.  Faults  of  the  rich  man  in 
act,  definite  examples  of  his  want  of  love,  it  is  true, 
do  not  appear  in  the  parable ;  yet  from  this  very  fact 
appears  the  beauty  of  the  representation,  the  deep 
earnestness  of  the  moral:  not  the  good  which  the 
rich  man  does,  but  the  good  which  he  omits,  is  suffi- 
cient to  condemn  him  before  God.  Could  the 
Saviour  make  His  teaching,  vs.  9,  more  impressive 
than  by  a  representation  which  shows  how  a  man 
who  omitted  this,  and  gave  ear  not  to  love  but  to 
selfishness,  became  everlastingly  unhappy  ?  In  order 
to  be  banished  into  eternal  tonnent,  it  was  not 
even  necessary  that  one  should  have  maltreated 
a  poor  Lazarus  ujjon  earth ;  even  those  who  allowed 
him  to  pine  helplessly  away  and  left  him  to  the  care 
of  the  dogs  would  have  to  give  a  heavy  reckoning  of 


it !  Just  such  an  apparently  blameless  gormandizer 
was  the  one  to  be  held  up  as  a  mirror  to  the  Phari- 
sees who  appeared  pious  before  men ;  in  the  rich 
man  too  there  was  nothing,  so  the  common  opinion 
was,  to  blame,  and  yet — he  came  to  the  place  of 
torment.  Besides,  there  are  not  wanting  indirect 
proofs  of  the  moral  condemnableness  of  the  rich 
man ;  in  Gehenna  he  still  desires  bodily  refreshment ; 
he  repeatedly  imagines  himself  capable  of  directing 
Lazarus,  as  if  the  latter  were  in  his  service  ;  nay,  in 
the  entreaty  that  one  might  go  from  the  dead  to  Ills 
brothers  (vs.  30),  there  is  implied  the  indirect  con- 
fession that  he  himself  had  not  been  converted.  As 
respects  Lazarus  now,  he  is  in  this  delineation  not 
the  chief  but  a  subordinate  character,  who  appears 
more  as  sufiering  than  as  acting.  But  hardly  would 
the  Saviour  have  represented  him  as  carried  by  the 
angels  into  Abraham's  bosom  if  he  could  have  shown 
to  his  ancestor  no  other  letter  of  recommendation 
than  his  former  poverty.  And  have  we  here  liberty 
so  entirely  to  overlook  the  high  significance  wliich 
is  implied  in  his  humble  silence  ? 

It  is,  finally,  entirely  unnecessary,  with  some  ex- 
positors, to  assume  that  the  Saviour  here  wished  to 
give  a  true  history  of  a  living  or  deceased  man. 
Even  if  it  is  true,  according  to  tradition,  that  at  that 
tune  there  had  been  a  well-known  beggaj  at  Jeru- 
salem who  bore  the  name  of  Lazarus,  yet  it  is 
entirely  accidental  that  the  poor  man  in  the  parable 
had  the  same  name  with  him.  The  conjecture,  in- 
deed, is  obvious  that  the  Saviour  in  naming  him  so 
was  thinking  especially  of  His  but  just  deceased 
friend  at  Bethany,  whither  His  own  journey  was  now 
directed;  but  this  does  not  admit  of  proof  But 
least  of  all  have  we  here  to  fiind  allusion  to  Annas, 
with  his  five  sons  and  his  son-in-law,  Caiaphas,  whose 
Sadducean  frivolity  the  Saviour  in  such  a  way  is  sup- 
posed to  have  held  up  to  view.  Such  a  thmg,  cer- 
tainly, was  not  according  to  His  spirit,  and  might 
also  have  had  the  appearance  of  a  personal  feud.  Had 
this  set  at  that  moment  risen  before  the  Saviour's 
mind.  He  would,  perhaps,  have  chosen  other  num- 
bers, in  order  to  avoid  even  the  appearance  of  so 
unseemly  an  allusion.  But  that  here  something 
higher  than  an  isolated  historical  truth,  that  the 
highest  ideal  really  Ues  at  the  basis  of  this  whole 
parabolic  discourse,  we  hope  we  need  not  now  for 
the  first  time  remind  our  readers. 

Vs.  19.  A  certain  rich  man. — The  omission 
of  the  name  is  no  sign  of  reprobacy  (Euthym.  Zigab. 
and  others),  but  a  means  of  generalizing  the  repre- 
sentation. That  the  Saviour  undertook  to  draw 
from  life  one  of  Sadducean  sentiments  is  entirely 
without  proof.  '■'Nullum  adest  vesth/ium  vel  mentio 
transiius  idl'ms  a  Phariswis  ad  Sadducceos"  says  Ben- 
gel  with  justice  ;  and  it  can  scarcely  be  doubted  that 
among  the  Pharisees  also  there  were  not  a  few  to 
whom  the  description  of  the  rich  man's  sumptuous 
manner  of  life  was  fully  applicable,  comp.  Ps.  Ixxiii. 
4-9.  As  entirely  without  proof  is  it  that  our  Lord 
had  the  history  of  historical  characters  of  enriior 
times,  Saul,  Laban,  or  others,  in  mind. — In  purple 
and  fine  linen. — The  first  the  designation  of  the 
Syrian  upper  garments ;  the  other  of  the  Egyptian 
upper  garments.  Fine  linen,  byssus,  an  Egyptian 
linen  that  was  sold  for  twice  its  weight  in  gold,  men- 
tioned also  in  Rev.  xviii.  12,  in  association  with  silk, 
comp.  Pliny,  //.  iv.  19,  1,  and  many  other  passages 
gathered  by  Wetstein,  ad  loc.  That  the  rich  man 
was  accordingly  clothed  above  his  position  (Starke), 
we  do  not  for  this  reason  alone  need  to  assume. 


254 


THE   GOSPEL  ACCORDING  TO   LUKE. 


But  that  under  the  byssus  garment  no  heart  full  of 
love  and  sympathy  beat,  appears  sufficiently  from  the 
sequel  of  the  parable. 

Vs.  20.  Named  Lazarus.  —  Perhaps  a  sym- 
bolical name,  HT^  xb ,  the  Helpless,  Forsaken  (Ols- 
hausen,  Baumgarten,  Cramer,  Lange).  According 
to  Lightfoot  and  Meyer,  a  contracted  name,  which 
denotes  Deus  auxilium  (Eleazar,  Godhelp).  If  we 
assume  that  the  Saviour  was  in  His  thoughts  with 
the  dying  friend  at  Bethany  {see  above),  then  the 
giving  of  the  name  is  sufficiently  explained.  In  no 
event  is  there  here  (De  Wette)  a  traditional  confu- 
sion mth  John  xi. 

Laid  at  his  gate,  e^t^x-nro. — He  had  been  laid 
there  by  others,  who  either  wished  to  rid  themselves 
of  him,  or  to  secure  to  him  what  fell  from  the  rich 
man's  table  (Stier,  Meyer),  and  he  remamed  lying 
there  helpless,  as  if  for  a  daily  silent  reproach  to  the 
unloving  temper  of  the  rich  man. — Full  of  sores 
(entirely  covered  therewith,  ^Akw^ueVos). — Desiring 
to  be  fed. — Comp.  Matt.  xv.  27.  Whether  this 
wish  was  fulfilled  or  not  the  Saviour  does  not  directly 
say;  yet  quite  early  the  gloss  crept  into  the  text, 
Kol  oiiZils  edlSov  uvrcf.  See  the  Vulgate  and  Luke 
XV.  16.  Critically  untenable,  yet  as  an  explanation 
correct,  so  far  as  this,  that  the  wish  of  Lazarus,  as  a 
rule,  was  not  fulfilled,  as  appears  from  what  follows. 
Vs.  21.  Nay,  even  the  dogs  came  and  licked 
his  sores. — The  enigmatical  aWa  Ka\  ol  k.  appears 
to  be  best  understood  in  such  a  sense  that  thereby 
not  a  dbniniitlon  but  an  augmentation  of  his  misery 
is  stated.  That  the  poor  man  got  no  crumbs  at  all 
from  the  rich  man's  table,  the  parable,  it  is  true, 
does  not  say ;  how  could  he  indeed  have  then  re- 
mained lying  at  the  gate  without  famishing?  But 
although  he  now  and  then  got  only  the  crumbs  and 
scarcely  the  crumbs,  he  yet  saw  even  this  meagre 
fare  partially  disputed  him  by  the  dogs.  Under- 
stand masterless  dogs  which  ran  around  on  the 
streets  of  the  capital  [as  everywhere  in  Western 
Asia,  comp.  Ps.  lix.  6. — C.  C.  S.],  and  allured  by  so 
rich  a  fall  of  crumbs  as  that  from  the  table  of  the 
rich  man,  now  robbed  even  the  poor  beggar  of  a 
part  of  that  which  perhaps  had  now  and  then  fallen 
to  his  share.  [The  crumbs  are,  of  course,  not  the 
trifling  fragments  which  would  fall  from  one  of  our 
tables,  but  the  soft  part  of  the  thin  cakes  of  bread 
in  use  in  the  East,  which  the  wealthy,  it  appears,  are 
sometimes  accustomed  to  wipe  their  fingers  with,  and 
throw  it  under  the  table,  themselves  eating  only  the 
crust. — C.  C.  S.]  These  wild  and  unclean  brutes, 
moreover,  licked  his  sores,  and  thereby  increased  the 
pain  of  the  helpless  Lazarus.  To  describe  his  suffering 
as  mitigated  through  the  compassion  of  the  brutes, 
would  be  directly  opposite  to  the  intention  of  our 
Lord.  The  antithesis  of  aWd  and  iTTibvjxwv  gives  us 
occasion  here  to  suppose  a  climax  in  the  mournful 
scene,  rather  than  an  anti-climax.  Neither  is  the 
suffering  of  the  rich  man  in  Sheol  mitigated  by  any- 
thing ;  and  even  though  we  assume  that  it  was  the 
Saviour's  intention  to  oppose  the  compassion  of  the 
brutes  for  the  fate  of  Lazarus  to  that  of  the  rich 
man,  a  sympathy  of  this  kind,  if  it  stopped  there, 
must  have  heightened  his  misery  the  more.  Comp. 
Meykr,  ad  loc.  [It  is  undoubtedly  true  that  the 
mention  of  the  dogs  Ucking  the  sores  of  Lazarus  is 
meant  to  heighten  our  conception  of  his  misery. 
There  are  two  ways  now  of  heightening  tliis :  one 
is  to  represent  the  dogs  licking  his  sores  as  a  new 
infliction,  the  other  is  to  represent  his  misery  as  so 


great  that  the  very  dogs  had  pity  on  him.  The 
latter,  which  is  the  common  view,  appears  at  once 
more  forcible  and  more  natural,  to  say  nothing  of  its 
agreement  with  the  effects  of  the  touch  of  a  dog's 
tongue,  whose  grateful  smoothness  every  one  is  ac- 
quainted with.  The  view  of  the  author,  therefore, 
though  supported  by  Meyer,  is  justly  rejected  by 
Bleek,  De  Wette,  and  Alford.— C.  C.  S.] 

Vs.  22.  And  it  came  to  pass. — With  this  tran- 
sition the  theatre  of  the  history  is  at  once  transferred 
into  another  world.  "  En  subifa  mutatlo :  qui  modo 
non  hominum  tantum,  sed  et  canum  ludibrium  fuerat, 
repente  Angelorum  ministcrio  honoratur."  Grotius. 
— Carried  by  the  angels. — As,  of  course,  is  un- 
derstood, as  to  his  soul.  That  Lazarus  is  not  buried 
at  all,  but  carried,  soul  and  body,  into  Abraham's 
bosom,  where  he  now  lives  again  and  is  happy 
(Meyer),  is  an  explanation  incapable  of  proof.  Ke- 
specting  other  Israelites,  concerning  whom  it  is  said 
that  they  have  come  into  Abraham's  bosom,  no  one 
doubts  that  nevertheless  their  bodies,  as  usual,  were 
committed  to  the  earth.  Why  then  should  it  have 
been  otherwise  with  Lazarus  ?  No,  his  burial  was 
(Euthymius)  so  mean,  that  in  comparison  with  that 
of  the  rich  man  it  deserves  no  mention,  and  the  con- 
trast lies  rather  in  the  honor  that  was  shown  to  the 
two,  to  the  rich  man  here,  to  the  poor  man  yonder — 
to  the  rich  man  by  pall-bearers,  to  the  poor  man  by 
angels — to  the  rich  man  as  to  his  body,  to  the  poor 
man  as  to  his  soul. — Into  Abraham's  bosom. — ^A 
metaphorical  expression  of  the  blessedness  which 
immediately  after  death  was  prepared  for  pious 
Israelites  in  common  with  their  blessed  ancestor 
(John  viii.  56).  In  all  probability  the  expression  is 
synonymous  with  Paradise,  Luke  xxiii.  43  (Light- 
foot).  In  Sheol,  the  general  appellation  for  tho 
abode  of  departed  spirits,  the  Jews,  as  is  known, 
distinguish,  on  the  one  hand,  a  place  of  punishment, 
Gehenna ;  on  the  other  hand.  Paradise,  for  the  pious. 
We  have  to  understand  the  rich  man  as  being  in  the 
former ;  Lazarus  as  being  in  the  other.  The  two  are 
so  near  one  another  that  the  inhabitants  can  see 
each  other  and  hold  converse.  See  De  Wette,  £ibl. 
Doym.  §§  1'78-182. 

Vs.  23.  And  in  Hades,  iv  t^  aSj?. — General 
designation  of  the  abode  of  departed  spirits,  while 
from  the  immediately  following  iv  ^aadvois  it  appears 
that  he  found  himself  in  that  special  place  which  is 
named  the  place  of  punishment,  the  yeefva  t.  -rrvpSs. 
As  this  was  conceived  as  being  in  the  deepest  part 
of  Hades,  one  would  have  had  to  look  up  (Lange) 
in  order  to  be  able  to  discover  the  condition  of  the 
blessed.  The  rich  man  is  now  represented  as 
awakening  from  a  condition  of  momentary  uncon- 
sciousness to  full  consciousness,  and  one  of  the  ob- 
jects which  he  first  discovers  in  Abraham's  bosom 
{kSkttois,  the  customary  plural  of  the  Greeks  also) 
is  the  familiar  Lazarus  reposing  there. 

Vs.  24.  Father  Abraham. — He  knows  Abra- 
ham, therefore,  and  recognizes  him  as  his  ancestor; 
as  Abraham  also  afterwards  does  not  refuse  to  address 
him  as  rfKPOf,  without,  however,  this  merely  outward 
relationship  availing  him  anything.  He  desires  that 
Lazarus  may  be  sent  to  him  to  cool  with  a  single  water- 
drop  his  burning  tongue.  The  gastronome  feels  him- 
self now  so  severely  punished,  precisely  in  that  part 
of  his  frame  with  which  he  had  so  long  sinned,  and 
desires  only  a  brief  refreshment,  "  perhajis  only  so 
slight  a  one  because  he  had  seen  the  man  in  the  un- 
cleanness  of  his  sores"  (Lange).  It  is  noticeable 
that  he  still  imagines  himself  able  to  direct  Lazarus, 


CHAP.  XVI.  14-31. 


255 


whom  be  had  all  his  life  lightly  esteemed.  Even  so 
does  he  afterwards  despise  Moses  also  (vs._  30). 
Only  his  external  condition,  what  surrounds  him,  is 
altered,  but  not  his  individuality. 

Vs.  25.  Son,  remember. — It  looks  very  much 
as  if  according  to  Abraham's  declaration,  Lazarus  is 
only  comforted  for  the  reason  that  he  has  suffered 
on  earth,  and  the  rich  man  only  tormented  for  the 
reason  that  he  on  earth  had  received  only  good. 
But  in  order  to  be  fair,  this  answer  must  be  comple- 
mented with  all  which  the  parable  gives  us  on  good 
grounds  to  conjecture  of  the  moral  condition  of  both, 
while  at  the  same  time  the  antithesis  between  to. 
aya^d  ffov  and  -to.  Kana  without  a  pronoun,  is  not  to 
be  overlooked.  What  the  rich  man  had  enjoyed  was 
really  his  good,  had  been  in  his  eyes  the  highest 
good ;  the  KaKa,  on  the  other  hand,  which  came  upon 
Lazarus,  were  not  actually  his,  but  as  providences  of 
God  he  had  borne  them  with  meekness. — Now  he 
is  here  comforted. — The  wSe  received  into  the 
text  strengthens  the  local  character  of  the  repre- 
sentation, but  the  viu  by  no  means  warrants  us  in 
assuming  that  it  is  not  an  irrevocable  and  final  term 
that  is  spoken  of  (Stier).  One  may  surely,  m  a  place 
of  torment,  still  have  room  for  reflections,  without, 
for  that,  a  better  future  bemg  disclosed  along  with 
this  possibility.  Or  was,  forsooth,  the  ■n-apaicA.Tjo'is  of 
Lazarus  also  merely  something  provisional  ? 

Vs.  26.  And  besides  all  this. — Statement  of 
the  ground  why  it  is  hterally  impossible  to  him  to 
fulfil  the  rich  man's  wish,  even  if  he  desired  it. 
Xdcrfxa,  literally  a  cleft  when  "two  places  are  so 
parted  from  one  another  by  a  torrent  or  fall  of 
earth,  that  an  unfathomable  depth  or  immeasurable 
breadth  is  between,"  2  Sam.  xviii.  IV ;  Zech.  xiv.  4. 
The  here-indicated  thought  of  an  irrevocable  separa- 
tion is  in  itself  iuteUigible  enough,  but  the  form  m 
which  the  Saviour  here  expresses  it  is  entirely  pecu- 
liar. The  Greeks,  it  is  true,  know  of  a  xao'Ma  in 
Tartarus ;  this,  however,  is  not  regarded  as  a  space 
separating  two  regions ;  but  the  Rabbms  speak  only 
of  a  dividing  wall  between  the  two  parts  of  Hades, 
or  of  an  intervening  space  of  an  hand-breadth,  nay, 
even  only  of  a  hair's  breadth.  Then  also  the  hope 
of,  perhaps,  even  yet  getting  over  this  xo-ffp-a  is  very 
much  weakened  by  the  statement  of  the  particular 
purpose  for  which  this  cleft  is  estabUshed,  namely, 
for  the  very  purpose  (oVcos)  of  rendering  the  transi- 
tion from  one  to  the  other  side  impossible.  For  the 
explanation  of  the  imagery,  compare  the  well-known 
passage  of  Virgil,  ^iieid,  vi.  126 : 

"FaciHs  descensus  Avcrni, 
Node.s  atque  diespalet  atrijanua  Ditis: 
Sed  revocare  gradim,  supcrasque  evadere  ad  auras, 
Hoc  opus,  hie  labor  est." 

Vs.  21.  I  pray  thee,  therefore. — It  appears 
ahnost  as  if  the  unhappy  man  sought  some  mitiga- 
tion of  this  torment  in  continuing  the  conversation, 
although  he  could  scarcely  have  hoped  for  the  grant- 
mg  of  his  petition.  For  the  second  time  he  addresses 
himself  to  Abraham,  that  he  may  send  Lazarus  to 
his  brethren.  Perhaps  he  remembers  that  he  by 
word  and  example  had  encouraged  them  in  their 
sinful  life,  and  feels  himself,  therefore,  the  more  con- 
strained to  adventure  an  attempt  for  their  delivery.— 
"Onwi  SiafxapTvp-nTai  avTo'cs,  here  without  definite  ob- 
ject (otherwise,  Acts  xx.  21,  and  elsewhere).  Atafxap- 
Tvpofxai,  Wahl ;  per  deum  hominumque  Jidem  testor 
vel  affirmo  ;  de  adhortaniibus :  gravUer  moneo.  An 
actual  statement  that  sin  is  so  terribly  punished,  he 


does  not  consider  as  any  longer  necessary  for  his 
brothers,  but  so  much  the  more  ardently  does  he  long 
that  by  irrefragable  testimony  that  may  be  confirmed 
to  them,  which  they  know  indeed,  but  in  their  hearts 
do  not  believe. 

Vs.  29.  They  have  Moses  and  the  prophets. 
— This  time  the  compassionate  t^kvov  is  omitted,  and 
the  tone  becomes  sterner,  in  order  m  the  last  an- 
swer of  Abraham,  vs.  31,  to  pass  over  into  a  distinct 
and  inexorable  refusal.  Moses  and  the  prophets 
here  appear  as  the  summary  of  a  Divine  revelation 
of  all  that  which  was  needful  for  Israel  in  order  to 
find  the  way  to  life.  To  hear  these  means,  of  course, 
not  simply  to  Usten  to  them  externally,  but  desig- 
nates also  at  the  same  time  an  actual  obedience  and 
following  of  their  precepts.  That  the  Hagiographa 
are  included  in  this  mere  summary  of  the  Old  Testa- 
ment is,  of  course,  understood. 

Vs.  30.  Nay,  Father  Abraham.  —  The  un- 
happy one  now  pretends  to  know  his  brothers  better 
than  Abraham  himself,  but  acknowledges  at  the  same 
time  thereby  that  he  had  not  repented,  and  therefore 
his  condemnation  was  a  righteous  one. 

Vs.  31.  If  they  hear  not  Moses  and  the  pro- 
phets.— Comp.  Isaiah  viii.  19;  xxxiv.  16;  John  v. 
45.  A  reference  to  Elijah's  appearance  (Baum- 
garteu-Crusius)  is  by  no  means  contained  here. 
But  the  resurrection  of  Jesus,  which  was  announced 
to  the  Jews  without  moving  them  to  faith,  may  in  a 
certain  measure  serve  as  an  indirect  confirmation  of 
this  declaration  of  our  Lord.  The  enmity  against 
Lazarus  also,  who  had  risen  from  the  dead,  John 
xii.  10,  although  he,  it  is  true,  had  brought  them  no 
positive  intelligence  from  Hades,  affords  the  proof 
that  uo  extraordinary  signs  can  constrain  the  im- 
penitent man  to  faith  when  he  once  refuses  to  give 
heed  to  the  word  of  God  and  His  ambassadors  extra- 
ordinary. As  to  the  rest,  this  conclusion  of  the  para- 
ble must  have  shamed  the  Pharisees  the  more  deeply 
the  less  it  gave  them  ground  to  hope  that  their  un- 
appeasable thirst  for  miracles  (John  iv.  48)  would 
afterwards  find  yet  more  satisfaction.  Quite  natural, 
therefore,  that  they  now  again  give  unmistakable 
signs  of  how  deeply  they  are  offended  with  the  word 
of  the  Saviour,  which  gave  Him  then  occasion  for 
the  immediately  succeeding  warning  in  reference  to 
aKavda\a. 


DOCTEraAL  AND  ETHICAL. 

1.  The  distinction  which  appears  to  exist  between 
the  Saviour  and  Paul,  when  the  former  brings  for- 
ward with  emphasis  the  perfect  inviolableness  and 
eternal  vaUdity  of  the  law,  the  other  proclaims  the 
abrogation  of  the  law  through  the  New  Testament, 
by  no  means  warrants  the  hypothesis  that  the  Mas- 
ter thought  diftercntlv,  respecting  this  question  of 
controversy,  from  His  highly  enlightened  Apos- 
tle, and  that,  therefore,  Christianity  in  Paul  took  a 
step  beyond  Jesus.  On  the  contrary,  here  also 
the  well-known  rule  is  applicable:  ''distivguc  tcm- 
pora,  ei  concordidnt  scriptural  The  Saviour,  who 
was  speaking  to  His  contemporaries  in  Israel,  could 
not  do  otherwise  than  emphasize  the  relative  trutli 
that  the  law  and  tlie  prophets  remain  in  force  ;  but 
Paul  who  appeared  in  the  midst  of  heathenism,  must 
immediately  proclaim  that  the  ministry  which  preach- 
es condemnation,  the  ministration  of  the  letter,  was 
abrogated  The  word  of  the  Saviour  aims  exclusive- 
ly at^the  spirit,  the  heart,  the  eternal  substance  ;  the 


256 


THE   GOSPEL  ACCORDING  TO  LUKE. 


word  of  the  Apostle,  on  the  other  hand,  at  the  form, 
the  letter,  the  external  constraining  authority  of  the 
Old  Testament.  How  far  Paul  was  in  principle  from 
Antuiomism  appears  from  Rom.  iii.  31. 

2.  "  Whosoever  putteth  away  his  wife  committeth 
adultery."  According  to  this  saying  literally  inter- 
preted, it  certainly  appears  as  if  our  Lord  declared 
Himself  unconditionally  against  all  divorce,  and  as  if 
the  Roman  Catholic  Church  were  fully  right  when 
she  permits  at  the  most  a  separatio  quoad  tomm  el 
mcnsam,  but  never  quoad  vinculum.  We  must,  how- 
ever, complement  this  declaration  of  the  Saviour 
from  Matt.  v.  32  ;  xix.  9,  and  assume  that  the  trans- 
gression by  which  marriage  is  dishonored  by  the  one 
party  gives  to  the  other  party  also  liberty — we  by  no 
means  say  obligation — to  regard  it  on  his  or  her  side 
also  as  broken.  Whether  it  is  more  Chi-istian  to 
make  use  of  this  permission  or  not,  this  is  not  to  be 
deduced  from  the  letter  of  the  Saviour's  words,  al- 
though we  believe  that  it  is  in  His  spirit  if  the  ques- 
tion is  answered  negatively.  But,  certainly,  he  who 
in  the  case  stated  avails  himself  of  his  liberty  for  a 
divorce,  is  not  on  this  account  alone  to  be  condemned, 
and  the  innocent  party,  therefore,  of  two  married  peo- 
ple separated  on  this  legitimate  ground,  need  not  be 
forbidden  to  conclude  a  new  connection.  The  limi- 
tation |Un  eT'  nopvela  is  therefore  here  also  by  no 
means  to  be  left  out  of  consideration,  for  in  the  case 
of  TTopveia  an  actual  divorce  has  already  taken  place, 
so  that  the  legal  one  is  only  the  nonnal  continuation 
of  it,  and  the  injured  spouse  in  this  case  does  not 
abandon  "  his  wife,"  but  an  adulteress,  who  has 
ceased  to  conduct  herself  as  his  wife.  In  short: 
"  Jesus  negatives  the  question  whether  the  man 
could  arbitrarily  divorce  the  woman,  and  declares 
Himself  against  every  one-sided  and  arbitrary  di- 
vorce."   De  Wette. 

3.  The  parable  of  Lazarus  and  the  Rich  Man  is 
the  sublimest  delineation  of  this  side  and  of  that  side 
of  the  grave  in  its  astounding  antitheses.  What  is 
the  trilogy  of  a  Dante,  in  which  he  sings  Hell,  Purga- 
tory, and  Heaven,  compared  with  the  trilogy  of  this 
parable,  which  places  with  few  but  spealdng  strokes 
the  great  whole  of  Earth,  Gehenna,  and  Paradise  at 
once  before  our  eyes  ?  In  the  vesture  of  a  figurative 
discourse  which  is  taken  from  the  eschatology  of  His 
time,  the  Saviour  gives  here  the  most  astonishing 
disclosures,  and  lifts  the  veil  which  covers  the  secrets 
of  the  future. 

4.  The  antithesis  which  in  the  parable  takes 
place  between  the  rich  man  and  the  poor  man  on 
earth,  exhibits  to  us  the  picture  of  the  most  mournful 
reality.  Comp.  Prov.  xxii.  2.  The  Saviour,  hke 
Moses,  is  far  from  wishing  to  annihilate  the  distinc- 
tion between  the  rich  and  the  poor  as  if  by  a  stroke 
of  magic,  Deut.  xv.  7-1 1  ;  Mark  xiv.  ^.  He  permits 
the  antithesis  here  on  earth  to  exist,  and  therein  one 
of  the  greatest  riddles  of  the  righteous  administration 
of  Providence.  But  at  the  same  time  He  removes 
the  stumbling-block,  inasmuch  as  He  depicts  to  us 
*his  life  not  as  the  Ufe,  but  only  as  the  first  half  of 
our  being,  and  inasmuch  as  He  causes  the  light  of 
eternity  to  rise  over  the  dark  night  of  this  earth. 

5.  Although  it  is  not  the  immediate  purpose  of 
this  parable  {see  above),  to  give  a  special  instruction 
about  future  things,  yet  many  a  question  about  the 
other  world  is  here  answered  in  a  satisfactory  man- 
ner. So  much  is  shown  to  us  at  once  :  after  death 
the  life  of  the  pious  continues  unmterruptedly,  as  well 
as  that  of  the  ungodly.  Far  from  teaching  a  sleep 
of  souls,  the  Saviour  declares  on  the  other  hand  that 


consciousness  continues  beyond  the  grave.  The 
rich  man  sees,  it  is  true,  Ms  external  condition  alter- 
ed, but  in  his  inner  man  he  has  remained  the  same. 
He  knows  who  and  where  he  is  ;  he  recognizes  Laz- 
arus ;  can  speak  of  his  father's  house,  and  his  five 
brothers,  and  their  moral  condition  is  to  him  not  un- 
known. Quite  as  puffed  up  as  before,  he  looks  down 
upon  Lazarus,  and  his  character  yonder,  therefore, 
still  shows  the  same  shadows  as  here.  The  pain 
which  he  suffers  consists  in  a  righteous  retribution 
of  the  evil  which  he  has  done  here;  to  Lazarus  the 
crumb  was  refused,  to  him  a  drop  is  forbidden.  [A 
refinement  hardly  borne  out  by  the  text. — C.  C.  S.] 
Traces  of  true  repentance  he  does  not  show,  but  he 
does  of  suffering  and  despair.  He  calls  not  on  God 
but  on  father  Abraham,  and  is  not  grieved  at  his  sins 
but  only  at  their  consequences.  Natural  feeling  for 
his  brethren  makes  him  tremble  at  the  thought  that 
they  also  may  come  to  the  place  of  torment,  but  in- 
directly he  still  excuses  himself  as  if  he  had  been  in 
this  life  not  suflSciently  warned.  No  wonder  that 
when  such  an  inward  difference  exists  between  him 
and  the  blessed,  an  outward  cleft  also  exists  which 
can  no  more  be  filled  up  than  passed  over.  Although 
the  Saviour  here  speaks  of  the  condition  immediately 
after  death,  not  of  that  after  the  Farusia,  it  appears, 
however,  that  according  to  His  conception  the  sharp 
separation  beyond  the  grave,  between  the  children 
of  light  and  those  of  darkness,  becomes  in  any  event 
a  cleft  and  abyss.  As  well  the  doctrine  of  purga- 
tory, as  that  of  the  Apocatastasis,  is  opposed  by  this 
parable,  and  according  to  the  last  word  of  Abraham 
to  the  rich  man,  we  can  on  this  side  expect  nothing 
more  for  the  unbeliever  than  an  irrevocable  silence. 

6.  The  happiness  of  the  hfe  to  come  consists,  ac- 
cording to  this  parable,  in  this,  that  the  redeemed  of 
the  Lord  is  comforted  {irapaKaX^lTat,  vs.  25).  The 
soul,  freed  from  the  earthly  probationary  suffer- 
ing, is  carried  by  angels  to  a  happier  place.  What 
the  Saviour  here  teaches  of  the  ministerium  angelorum 
is  indirectly  confirmed  by  such  passages  as  Luke  xv. 
10 ;  Hebrews  i.  14,  a.  o.  Paradise,  which  is  here 
spoken  of  as  the  destined  place  of  the  blessed,  must 
be  carefully  distinguished  from  the  third  heaven,  2 
Cor.  xii.  4,  the  dwelling-place  of  the  perfected  right- 
eous. The  Paradise  is,  on  the  other  hand,  in  the  in- 
termediate state  a  place  of  incipient,  although  very 
refreshing,  rest,  in  which  the  Jews  conceived  all  the 
saints  of  the  Old  Testament  as  united  in  joy.  By 
the  bosom  of  Abraham,  we  are  to  understand  the 
most  swelling  part  of  the  garment,  which  is  made  by 
casting  it  around  upon  the  breast.  Here  also,  as  in 
Matt.  viii.  11,  12;  Luke  xiii.  25-29,  and  other  pas- 
sages, future  blessedness  is  designated  under  the 
image  of  a  feast,  where  the  favorite  of  the  father  of 
the  family,  in  this  case  Abraham,  so  lies  upon  his 
couch  that  he  can  rest  upon  his  bosom.  The  ideas 
of  refreshment  and  fellowship  are  therefore  here 
most  intimately  united.  The  poor  Lazarus  rests  in 
the  bosom  of  the  rich  Abraham,  as  if  to  show  that 
not  poverty  or  riches  in  itself,  but  faith  and  obedi- 
ence, constitute  the  ground  of  their  blessedness. 
This  blessedness  is  experienced  in  union  with  othei's 
of  the  same  character,  as  is  also  true  of  the  state  of 
perdition  (comp.  the  /xeTa|i<  Tjfiwv  kolI  vixcov)  ;  but 
the  thought  of  the  fate  of  the  damned  does  not  dis- 
turb the  rest  of  the  blessed.  With  full  composure 
Abraham  can  address  the  rich  man,  Lazarus  can 
hear  him  witliout  rejoicing,  but  also  without  giving 
him  hope.  How  much  more  sublime  is  this  repi'e- 
sentation  than  that  in  the  Koran,  e.  g.,  where  the 


CHAP.  XVI.  14-31. 


257 


blessed  scoff  at  the  damned,  and  gloat  over  the  con- 
templation of  their  torments ! 

7.  In  our  predilection  for  the  first  and  chief  end 
of  the  parable,  we  must  not  overlook  the  dogmatic 
and  Christological  importance  of  its  second  purpose. 
It  is  noticeable  how  the  Saviour  here  also  in  unequi- 
vocal tone  gives  testimony  for  the  sufficientia  scrip- 
turce  V.  T.  A  fortiori  may  this  testimony  be  ex- 
tended also  to  the  Scriptures  of  the  New  Testament. 
United,  these  means  of  grace  are,  for  the  enlighten- 
ment, for  the  renewal  and  sanctificatiou,  of  the  sinner, 
SQ  perfectly  adequate,  that  it  is  as  inconceivable  as 
fruitless  to  expect  even  yet  more  powerful  voices  of 
instruction.  That,  moreover,  if  the  word  is  to  ac- 
complish this  purpose,  the  operation  of  the  Holy 
Spirit  is  absolutely  necessary,  is  by  no  means  denied 
by  our  Lord.  The  word  is  the  seed  for  the  new 
birth,  yet  sunshine  and  rain  from  above  must  make 
the  seed  fruitful  upon  the  field.  But  there  is  no 
operation  of  the  Spirit  to  be  expected  where  the 
power  of  the  word  is  lightly  esteemed ;  the  narrative 
shows  sufficiently,  that  any  extraordinary  awakening, 
which  any  one  beUeves  himself  able  to  bring  to  pass 
in  any  other  way  than  that  of  the  living  K-fipvyna,  is 
of  brief  duration  and  doubtful  significance.  No  suf- 
ferer can,  therefore,  reckon  upon  being  saved  by 
God  in  extraordinary  ways,  if  he  has  despised  the 
common  way  described  in  God's  word ;  and  could 
even  the  sign  of  Jonah  be  agaha  repeated,  it  would 
be  in  vain  for  him  who  despises  the  preaching  of 

■ Jonah. 

8.  In  the  conclusion  of  this  parable  the  Saviour 
utters  at  the  same  time  a  condemnation  of  all  extra- 
ordinary attempts  which  are  made  in  our  time  also 
by  knocking-spirits,  table-tippings,  appearances  of 
ghosts,  somnambulism,  &c.,  to  come  upon  the  trace 
of  the  secrets  of  the  future  world.  Such  a  supersti- 
tion is  the  less  to  be  excused,  because  it  is  common- 
ly united  with  secret  unbelief  in  God's  word  and  tes- 
timony. It  vappears  in  this,  moreover,  only  too  plain- 
ly, that  even  those  who  fancy  themselves  in  posses- 
sion of  such  extraordinary  energies  and  revelations, 
yet  are  often  not  converted,  and  therefore  their  ob- 
stinacy itself  confirms  the  last  word  which  Abraham 
has  here  uttered. 


HOMILETICAIi  AND   PKACTICAL. 

The  truth,  recognized  by  the  conscience,  opposed 
by  the  sinful  heart. — The  enmity  of  the  Pharisees 
against  the  preaching  of  the  law  of  love. — The 
Pharisaical  temper  exists  in  every  natural  man  ;  they 
wish  to  appear  righteous  before  God. — "  God  know- 
eth  your  hearts  ; "  this  truth  may  be  considered  :  1. 
As  a  certain ;  2.  as  a  terrifying  ;  3.  as  a  comforting, 
truth. — The  heaven-wide  distinction  between  the 
judgment  of  God  and  the  judgment  of  man,  1  Sam. 
xvi.  7. — The  Old  Testament  period,  a  period  of  pre- 
paration.— So  soon  as  the  kingdom  of  God  is  pro- 
claimed with  power  it  is  vehemently  opposed. — The 
inviolableness  of  the  law:  1.  In  what  sense?  2.  with 
what  right  ?  3.  for  what  purpose,  docs  the  Saviour  pro- 
claim the  inviolableness  of  the  law? — Married  life 
transfigured  by  the  Spirit  of  Christ. — Divorce  not 
something  relatively  good,  but  a  necessary  evil. 

The  rich  and  the  poor  meet  together ;  tlie  Lord 
is  the  maker  of  them  both. — How  poor  a  rich  man, 
how  rich  a  poor  man,  may  be  :  1.  In  the  present;  2. 
in  the  future,  world. — The  rich  man,  a.  poor  in  true 
joy;  b.  in  sympathizing  love;  c.  in   well-grounded 

17 


hope ;  d.  in  eternal  happiness. — The  poor  man,  a. 
rich  in  calamities ;  b.  rich  in  pain ;  c.  rich  in  ever- 
lasting consolation. — The  comedy  and  the  tragedy  of 
earthly  life  only  a  few  steps  removed  from  one 
another. — How  the  good  living  of  the  earth  does  not 
soften,  but  hardens,  the  heart. — The  inexcusableness 
of  an  unloving  temper  exhibited  in  the  person  of  the 
rich  man :  1.  The  poor  man  is  alone  ;  2.  hard  by  the 
door  ;  3.  well  known  ;  4.  daily  before  his  eyes  ;  5.  in- 
capable of  labor;  G.  modest  enough  not  to  com- 
plain ;  7.  content  even  with  crumbs ;  8.  an  object  of 
the  attention  of  the  dogs,  and  yet  is  he  contemned 
by  the  rich  man. — Death  the  end  of  the  inequality  of 
life.  Comp.  Job  iii.  17-19. — Death  to  one  the  great- 
est gain,  to  the  other  the  most  terrible  loss. — The 
care  of  angels  for  the  dying  saint,  on  its  undoubtedly 
certain,  on  its  indescribably  consoling,  side. — What 
avails  the  last  honor  sliown  the  dying  sinner,  if  it  is 
immediately  after  death  followed  by  eternal  igno- 
miny ? — The  awakening  in  the  morning  of  eternity : 

1 .  What  there  continues  of  that  which  we  here  pos- 
sess at  every  awakening :  a.  our  consciousness,  b. 
our  personality,  c.  our  memory ;  2.  what  thei'e  falls 
away  of  that  which  we  here  recover  at  every  awaken- 
ing :  a.  the  illusive  joy  of  the  sinner,  b.  the  perplex- 
ing trial  of  the  saint,  c.  the  work  of  the  grace  of 
God  on  both ;  3.  what  there  begins  of  that  which 
we  here  at  every  awakening  see  approaching  some- 
what nearer:  a.  a  surprising  meeting  again,  b.  a 
righteous  retribution,  c.  an  eternal  separation. — The 
mutual  beholding  of  each  other  by  the  blessed  and 
the  damned. — The  carnal  relationship  with  Abraham 
is  in  the  spiritual  world  not  denied,  but  it  avails 
nought. — The  Jus  talionis  in  the  future  life. — The 
sorrow  of  the  damned:  1.  Over  that  which  they  lack  ; 

2.  behold ;  3.  endure ;  4.  expect. — Woe  to  the  man 
who  knows  no  higher  good  than  that  which  he  has 
received  in  this  life  ! — The  great  cleft :  1.  Its  depth ; 
2.  its  duration ;  3.  its  two  opposing  sides. — Not  earthly 
suffering  opens  the  way  to  heaven,  but  the  manner 
in  which  it  is  borne. — The  terrible  recollection,  in  the 
place  of  torment,  of  relatives  whom  one  has  left  be- 
hind on  earth. — If  natural  relationship  does  not  be- 
come a  spiritual  one,  it  becomes  at  last  only  a 
source  of  suffering  the  more. — If  sinpers  really  be- 
lieved how  terrible  hell  is,  they  would  without  doubt 
be  converted. — God's  word  the  only  and  adetiuate 
means  for  the  conversion  of  the  sinner.  Whoever 
contemns  this  means,  has  no  other  to  expect. — One 
risen  from  the  dead  even  would  not  be  able  to  briug 
the  sinner  to  true  faith. — Whoever  expects  anotlicr 
means  of  grace,  outside  of  those  ordained  by  (iod : 
1.  Such  an  one  miscalculates  fearfully ;  2.  such  an 
one  sins  deeply. 

Starke  :— Quesxel  : — There  comes  a  time  when 
God,  in  turn,  scoffs  at  those  who  have  scotted  at  His 
truth. — The  avaricious  man  likes  to  deck  himself 
with  feathers  of  hypocrisy.— Cramer  :— There  are 
two  kinds  of  pride— spiritual  and  worldly  ;  neither 
pleases  God,  both  are  an  abomination  to  Him. — 
Brestius  :— The  New  Testament  age  requires  New 
Testament  people.  Heathen  sumptuousncss  of  living 
prophesies  for  Christendom  nothing  good. — Heiun- 
GER  :_Fiety  goes  often  a-begging,  but  is  rich  in  God. 
QuESNEL : — Sickness  of  body  serves  often  for  heal- 
ing of  the  soul ;  happy  he  whom  the  Chief  Physician 
counts  worthy  to  be  thus  cured. — NomB'M.  2'ub.: — 
Shame  on  you,  ye  uncompassionate  rich  !  The  ra- 
tional man  "is  shamed  by  irrational  beasts  !— Those 
who  become  everlastingly  glorious,  must  before  have 
been  wretched. — Ah,    how   is  the   leaf  turned  after 


258 


THE  GOSPEL  ACCORDING  TO  LUKE. 


death  ! — Canstein  : — False  trust  in  the  outward  fel- 
lowship of  the  covenant  with  God  is  found  even  in 
the  damned. — Hedixger  : — In  cruel  eternity  all 
grace  and  comfort  has  an  end.  Prov.  xi.  V. — The 
condemned  have  in  their  pain  longing  for  mitigation, 
but  obtain  it  not,  and  the  vain  longing  will  increase 
their  pain. — They  who,  through  a  bad  example,  give 
others  too  occasion  to  sin,  will,  in  hell,  on  this 
account,  be  tormented  by  their  consciences. — Majus  : 
— Each  one  must  indeed  have  concern  for  the  salva- 
tion of  his  friends,  but  early  and  betimes.  James  v. 
20. — Canstein: — Evil  men  will  not  accommodate 
themselves  to  God's  dispensation,  but  despise  and 
censure  it,  and  will,  according  to  their  own  fancy, 
manage  yet  more  conveniently  for  themselves. — 
Hedinger: — Out  of  love  to  atheists  and  those 
who  do  not  like  the  Scriptures,  God  will  do  no 
miracles. — Ungodly  men  do  not  change,  and  fear  not 
God,  even  in  hell  :  let  no  one  wonder  at  this. — 
Nova.  Bibl.  Tub. : — Faith  is  content  with  the  word  of 
God,  which  is  full  of  miracle  and  proof ;  but  unbe- 
lief nothing  will  suit. — Heubner  : — God  will  here- 
after destroy  all  seeming. — The  more  lofty  one's 
schemes  have  been,  the  deeper  wiU  he  fall. — Riches 
easily  mislead  to  living  well  without  doing  well. — To 
be  voluptuous  and  without  love  is  quite  enough  to  be 
damned  for. — Of  rich  men  like  Dives,  there  are 
enough ;  of  poor  men  like  Lazarus,  few. — Death  for 
the  pious  sufferer  a  wished-for  friend,  who  brings 
him  redemption. — How  various  is  the  entering  of 
men  into  the  other  world  ! — Short  pleasure  followed 
by  eternal  torment. — God  punishes  not  with  vehe- 
ment indignation,  but  with  composed  righteousness. 
— Whoever  seeks  heaven  in  earthly  things  will  here- 
after lose  the  true  heaven. — One  need  not  be  poor 
and  full  of  sores,  and  yet  may  be  like  Lazarus. — 
Take  heed  against  building  the  foundation  of  salva- 
tion on  natural  kindness  of  heart. — The  damned 
torment  one  another. — It  maybe  that  the  dead  think 
oftener  of  the  living  than  the  hving  of  them. — Faith 


is  content  with  the  proofs  wliich  God  gives,  but  un- 
belief has  never  enough  of  them. — Jilan  has  no  right 
to  prescribe  to  God  how  He  will  lead  him  to  salva- 
tion.— Here  have  we  also  the  ground  why  Christ, 
after  His  resurrection,  did  not  appear  to  the  unbe- 
lieving. 

On  the  Pericope,  comp.  four  sermons  of  Chry- 
sostom  on  this  section.  Ed.  Montfaucon,  tom.  i. — 
The  sermon  of  Massillon,  Sur  le  Mauvais  Riche. — 
Lisco : — Of  the  unbehef  of  false  citizens  of  the 
kingdom. — How  we  have  to  judge  the  complaint  of 
the  inaccessibleness  of  the  Christian  means  of  salva- 
tion.— SciiuLTZ : — Our  soul  retains  in  the  future  life 
its  consciousness  and  its  memory. — Floret  : — Four 
declarations  in  the  New  Testament,  which  this  Gospel 
proclaims  and  confirms  tons:  1.  Matt.  xix.  23;  2. 
1  John  ii.  17  ;  3.  James  i.  12  ;  4.  2  Tun.  iii.  14,  15, 
— Wolf  : — That  death  alters  the  fate  of  earthly- 
minded  men,  but  not  their  temper. — Dettinger: — 
Eternity — how  it  judges,  how  it  parts,  how  it  brings 
together. — Ruling  : — The  gulf  between  the  child  of 
the  world  and  the  child  of  God  is  not  filled  up  by 
death,  but  only  fixed  in  reverse  order. — Fucns : — 

1.  The  poor  Lazarus,  a.  a  poor  man,  but  also  a  rich 
man,  b.  a  sick  man,  but  also  a  well  man,  c.  a  sojourner, 
but  also  a  citizen  ;  2.  the  rich  man,  a.  a  rich  man  and 
yet  a  poor  man,  b.  a  well  man  and  yet  a  sick  man,  c. 
a  citizen  and  yet  a  vagrant. — L.  A.  Petri  : — The 
worldly  man's  wretched  hfe  and  fate :  1.  Poor  in  life  ; 

2.  wretched  in  death  ;  3.  lost  in  eternity. — Rauten- 
berg  : — Death  on  two  sides :  1.  Oh  death,  how  bitter 
art  thou !  2.  oh  death,  how  beneficent  art  thou  ! — 
Von  Kapff  : — What  Jesus  here  teaches  of  the  con- 
dition of  souls  after  death:  1.  Of  those  that  five 
without  God ;  2.  of  those  that  five  in  God. — Uhle  : 
— Some  glimpses  over  the  grave  out  into  the  still 
realm  of  the  dead. — Couard  : — Voluptuousness :  1.  Its 
nature ;  2.  its  source  ;  3.  its  consequences. — Saurin  : 
— The  sermon  Sur  le  suffisance  de  la  Revelation. 
Serm.,  tom.  i.  p.  404. 


6.  Parabolic  Address  to  the  Disciples  concerning  Genuine  Faith,  which  overcomes  Offences  (Ch.  XVII. 

1-10). 

1  Then  said  lie  unto  the  [his^]  disciples,  It  is  impossible  but  that  offences  will  come: 

2  but  woe  unto  him,  through  whom  they  come !  It  were  better  for  him  that  a  millstone 
were  hanged  about  his  neck,  and  he  cast  into  the  sea,  than  that  he  should  offend  [or, 

3  cause  to  offend]  one  of  these  little  ones.     Take  heed  to  yourselves :  If  thy  brother  tres- 

4  pass  against  thee,  rebuke  him;  and  if  he  repent,  forgive  him.  And  if  he  trespass 
against  thee  seven  times  in  a  day,  and  seven  times  in  a  day  turn  again  to  thee,*  saying, 

5  I  repent ;  thou  shalt  forgive  him.     And  the  apostles  said  unto  the  Lord,  Increase  our 

6  faith.  And  the  Lord  said,  If  ye  had  faith  as  a  grain  of  mustard  seed,  ye  might  say 
unto  tliis  sycamine  tree,  Be  thou  plucked  up  by  the  root,  and  be  thou  planted  in  the 
sea;   and  it  should  obey  you. 

7  But  which  of  you,  having  a  servant  ploughing  or  feeding  cattle,  will  say  unto  him 
by  and  by  [immediately],  when  he  is  come  from  the  field,  Go  and  sit  down  to  meat 

8  [recline  at  table]  ?  And  will  not  rather  say  unto  him,  Make  ready  wherewith  I  may 
sup,  and  gird  thyself,  and  serve  me,  till  I  have  eaten  and  drunken ;  and  afterward  thou 

9  shalt  eat  and  drink?     Doth  he  thank  that  [the^]  servant  because  he  did  the  things  that 
10  were  commanded  him''?     I  trow  not.^     So  likewise  ye,  when  ye  shall  have  done  all 

those  things  which  aie  commanded  you,  say,  We  are  unprofitable  servants:  we  have 
done  that  which  was  our  duty  to  do. 


CHAP.  XVn.  1-10. 


259 


1  Vs.  1. — AirToO  has  a  decided  weight  of  authority.     See  Tischendoef,  ad  locum, 

2  Vs.  4.— The  more  this  ei?  ere  is  required  by  the  connection,  the  more  probiifale  is  the.  conjecture  that,  strongly  as  it  is 
attested,  it  is  an  interpolation  a  seriore  nianu. 

3  Vs.  9.— The  e/ceivw  of  the  Becepta  ib  lacking  in  A.,  B.,  D.,  [Cod.  Sin.,]  I/.,  X.,  &c.,  and  appears  to  be  only  an  explica- 
tive addition. 

4  Vs.  9.— AuTw.  The  spuriousncss  of  this  word  is  pretty  certain  [only  found  in  D.,  X.  of  the  imcials],  and  is  conceded 
by  most  of  the  modern  critics. 

[5  Vs.  9.— Ou  SoKO).  This  sentence  is  not  found  in  B.,  Cod.  Sin.,  L.,  X.,  although  it  has  11  other  uncials  for  it,  with 
most  of  the  cursives,  the  Vulgate,  most  copies  of  the  Itala,  both  the  Syriac  versions,  &c.  Tischendorf  retains  it,  Lach- 
mann  brackets  it ;  Tregelles,  Alford  omit  it.  Meyer  \-indicates  it,  and  Bleek  is  doubtful.  Alford  meets  Meyer's  alleea- 
tion  that  it  might  have  been  inadvertently  left  out  on  account  of  its  resemblance  to  the  following  ovno,  by  remarking  that 
this  is  always  wi-itten  ourws  in  the  ancient  MSS.  If  we  suppose  it  an  interpolation,  it  must  be  the  marginal  ejaculation  of 
some  ancient  scribe  at  the  hypothetical  presentation  of  so  preposterous  an  inversion  of  relations.  But  it  appears  more 
natm-al  to  take  them  as  oui  Lord's  own  words. — C.  C.  S.] 

'  deepest  abyss  of  hell,  whose  miage  the  sea  is,  is  meant. 
Comp.  further  Lange  on  Matt,  xviii.  6. 

Vs.  3.  Take  heed  to  yourselves. — According 
to  the  connection,  "  Take  heed  especially  of  the 
giving  scandals,  against  which  such  heavy  punish- 
ments are  threatened."  Just  such  scandals  they 
would  give,  if  they  were  lacking  in  forgiving  love. 
The  Saviour  foresees  that,  notwithstanding  His  en- 
deavors to  speak  a  word  for  the  publicans,  the 
chasm  between  these  and  the  proud  Pharisees  will  still 
continue.  Therefore  His  new  disciples  must  exhibit 
more  than  common  love,  if  the  friction  with  the 
others  is  not  to  be  renewed  every  moment,  and  for 
this  reason  He  now  gives  to  them  also  the  precept 
which  He,  according  to  Matt,  xviii.  21,  22,  had 
previously  already  given  in  another  form  to  Peter. 
If  they  were  of  one  accord  among  themselves,  and 
willing  to  forgive,  then  it  could  not  be  hard  for  them 
to  take  many  a  stone  of  stiunbling  out  of  the  way 
even  of  their  enemies. 

Vs.  3.  If  thy  brother.— From  the  whole  con- 
nection it  appears  that  the  Saviour  is  not  speaking 
of  sins  in  general,  but  particularly  of  such  as  one 
brother  commits  in  intercourse  with  another.  For 
this  case  He  ordains  no  judicial  rebuke,  but  a  milder 
brotherly  admonition  {iTrirlixtjcrov),  a  helping  him  to 
come  right  and  to  amend  himself,  in  all  long-suf- 
fering of  love.  Comp.  1  Thess.  v.  14.  If  such  cor- 
rection brings  him  to  humble  acknowledgment  of 
fault,  forgiveness  must  not  then  be  withheld,  even 
if  the  trespass  had  already  been  six  times  repeated. 
If  the  Saviour  here  speaks  only  of  a  sevenfold 
trespass.  He  means  essentially  nothing  else  than 
when  He  spoke  at  another  time  of  seventy  times 
seven,  and  expresses  therefore  here  also  the  quali- 
tative infinity  of  forgiving  love,  in  a  symbolical 
number.  But  there  prevails  here  greater  moderation 
in  the  form  of  His  saying,  because  He  will  not,  by  a 
seemingly  overstrained  requirement,  repel  and  offend 
the  fjLiKpoi,  to  whom  He  speaks.  It  is  moreover 
worth  while  to  compare  the  precept  which  He  here 
gives  for  private  intercourse,  with  that  which  He 
ordained  for  the  exercise  of  discipUne  in  the  church. 
Matt,  xviii.  15-18.  To  the  individual  brother,  there  is 
not  permitted  what  at  last  may  be  allowed  to  the 
church,  namely,  to  put  one  out  as  a  publican  and 
heathen.  The  forgiveness  must  be  repeated  as  often 
as  even  the  least  trace  of  repentance  is  sho^Ti. 

Vs.  5.  And  the  Apostles. — No  wonder  that  in 
hearing  such  requirements  of  the  Saviour,  which 
really  first  of  all  concern  themselves,  the  apostles 
feel  a  pressing  necessity  of  inward  strengthening, 
and  witli  shame  acknowledge  how  much  they  were 
yet  lacking  in  that  higher  princii'le  which  could 
alone  enable  them  in  the  severe  conflict  with  Uosh 
and  blood  really  to  gain  the  victory.  As  one  man 
they  utter  the  pi'ayer  for  increase  of  faith;  and  it  is 
noticeable  how  those  who  at  other  times  could  bo  so 
wretchedly  divided  by  pride  and  emulation,  now 
agree  in  so  amiable  a  manner  in  this  humble  sup- 


EXEGETICAL  AND  CRITICAL. 

Vs.  1.  Then  said  He. — It  remains  a  difficult 
question  whether  we,  in  Luke  xvii.  1-10,  meet  with  a 
connected  discourse  of  the  Saviour  or  a  collection  of 
sayings  which  are  here  communicated  without  his- 
torical connection,  and  are  arranged  together  chres- 
tomathically  by  a  somewhat  loose  thread.  We  might 
be  almost  tempted  to  see  here  not  much  more  than  a 
brief  summary  of  the  teachings  which  the  Saviour, 
according  to  Matt,  xviii.  6  seq.,  gave  more  in  detail 
on  another  occasion.  But  if  we  consider  that  the 
parable  of  the  Ploughing  Servant,  vss.  V-IO,  is  entirely 
peculiar  to  Luke ;  that  the  parabolic  expression  of 
the  sycamine  tree  may  have  been  in  a  modified  form 
repeatedly  used  by  the  Saviour  (comp.  Matt.  xvii. 
20  ;  xxi.  21);  that  moreover  the  precept,  vss.  3,  4,  is 
not  exactly  equivalent  in  substance  with  Matt,  xviii. 
21,  22,  and  that  the  probable  temper  of  the  Phar- 
isees after  that  which  they  had  heard,  ch.  xv.  1  seq., 
afforded  a  natural  occasion  for  the  warning  against 
(TKavhaha,  we  then  see  the  scruples  against  the  in- 
ternal unity  of  ch.  xvii.  1-10,  vanish  more  and 
more.  Several  attempts  to  explain  the  connection 
of  the  different  parts  of  the  discourse  in  an  internally 
probable  manner  are  found  in  Stier,  R.  J.  iii.  p.  39u. 
Comp.  Lange,  L.  J.  iii.  p.  466. 

Unto  His  disciples. — Comp.  xvi.  1.  Doubtless 
to  be  distinguished  from  the  airStrroKoi,  vs.  5,  since 
now  it  is  rather  in  part  publicans  oidy  lately  con- 
verted, ch.  XV.  1,  who  for  this  reason  are  named,  as 
being  yet  weak  in  faith,  fiiKpol,  vs.  2. 

Offences. — Perhaps  with  definite  reference  to 
what  had  just  taken  place,  cli.  xvi.  14.  S/cavSaAor, 
in  the  sense  here  meant,  is  that  which  the  sincere 
disciple  of  the  Lord  with  reason  stumbles  at,  because 
it  is  dishonorable  to  the  Lord  and  harmful  to  the 
church.  The  non-occui-rence  of  these  scandals 
is  auevSeicTof,  disadvantageous  or  impossible,  ovk 
6V56'x€Ta(,  noil  usu  venit,  ch.  xiii.  33.  It  is  of 
course  understood  that  the  Saviour  speaks  not  of 
an  absolute  but  of  a  relative  necessity,  proceeding 
from  the  sinful  state  of  the  world.  But  although  the 
case  is  now  by  no  means  to  be  altered,  yet  this 
lessens  not  the  responsibility  of  him  who  induces  the 
coming  and  increase  of  the  crKduSaXa. 

Vs.  2.  It  were  better  for  him. — The  Perfects 
indicate  that  the  Saviour  will  describe  the  condition 
of  a  man,  around  whose  neck  the  millstone  has  been 
already  hung,  and  who  has  been  already  drowned. 
He  finds  this  fate,  terrible  as  it  is,  yet  still  more 
desirable  than  if  he  were  yet  in  life,  in  order  {'li/a)  to 
give  oifence. — A  millstone,  \i^.  /xvXtKos,  so  must 
we  doubtless  read  with  Lochmann,  Tischendorf,  a.  o., 
instead  of  ij.v\os  oriKos,  which  appears  to  be  taken 
from  the  liecepta.  Matt,  xviii.  6.  The  signification 
of  the  imagery  is  in  both  cases  the  same,  only  it 
must  be  remarked  that  here  not  only  a  simple 
drowning,  but  at  the  same  time  a  sinkmg  into  the 


260 


THE  GOSPEL  ACCORDING  TO  LUKE. 


plication,  "  really  the  sole  example  of  such  common 
rio  designated  address  in  the  Gospels,  "  Stier.  As 
often,  Luke  here  names  Jesus  emphatically  The 
Lord,  comp.  ch.  vii.  31 ;  xxii.  61,  et  alic.  in  order  to 
bring  into  view  in  what  light  He  stood  before  the 
eyes  of  His  apostles,  when  they  felt  themselves  con- 
strained to  address  themselves  to  Him  with  this  sup- 
phcation. 

Increase  our  faith. — Literally,  "Add  faith  to  us," 
■rp6aS)es  ti/ju}/  iriariv.  With  thankfulness  they  feel 
that  they  are  not  wholly  lacking  in  faith,  but  at  the 
same  time  they  humbly  consider  that  the  intensive 
power  of  their  faith  is  not  yet  great  enough  to  enable 
them  for  such  a  work  as  was  proposed  to  them,  vss. 
3,  4.  To  understand  here  especially  the  faith  of 
miracles  (Kuinoel,  a.  o.),  is  entirely  arbitrary.  The 
Saviour's  answer  also  by  no  means  requires  this.  It 
was  something  higher  than  external  wonders  ;  it  was 
a  victory  over  themselves  that  had  just  been  spoken 
of,  a  triumph  of  love  that  could  only  be  the  fruit  of 
an  augmented  fiiith.  Whether  they  with  this  prayer 
desire  a  direct  immediate  strengthening  of  faith,  is 
bard  to  state,  but  certain  it  is  that  the  Saviour  grants 
immediately  a  direct  hearing  to  their  prayer,  and 
strengthens  their  faith,  inasmuch  as  He  gives  them 
to  hear  first  the  word  of  encouragement  (vs.  6), 
then  afterwards  also  a  word  of  humiUation  (vss. 
V-10). 

Vs.  6.  If  ye  had  faith. — The  Saviour  does  not 
deny  that  they  had  any  faith,  but  only  gives  them  to 
feel  how  far  they  are  removed  from  faith  in  the 
highest  ideal  sense,  which  alone  can  make  them 
capable  of  fulfilling  His  own  so  strict  requirement. 
How  much  faith  accomplishes  in  the  spiritual  world, 
He  indicates  to  them  by  pointing  them  to  what 
alterations  faith,  when  it  is  really  necessary,  brings 
forth  in  the  natural  world. — To  this  sycamine  tree, 
SfiicTiKuis.  Perhaps  a  proof  that  this  address  was 
deUvered  in  the  open  air,  while  the  Saviour  was  con- 
tinuing His  journey.  By  a  strong  personification, 
the  fig-tree  is  represented  as  a  rational  being  which 
is  capable  of  understanding  such  a  command  of 
faith,  and  obeying  it.  The  o-u/ca^ivos,  a  tree  frequently 
met  with  in  Palestine.  Comp.  De  Wette,  Archciol., 
§  83.  Perhaps,  however,  here  the  avKo/xopea,  ch.  xix. 
4,  is  meant,  which,  like  our  oak,  has  a  sturdy  trunk 
and  strong  branches,  deep  and  powerful  roots,  so 
that  it  is  in  a  certain  sense  something  as  great  to 
command  such  a  tree,  as  to  command  a  mountain : 
fKpi^w^-t)Ti.  Nay,  the  Saviour  here  expresses  Him- 
self still  more  strongly  than  in  the  parallel  passage. 
Matt.  xvii.  20,  since  the  tree  is  not  to  sink  itself, 
but  actually  to  plant  itself  in  the  sea,  where  an 
ordinary  tree  can  neither  take  root  nor  grow  ;  and 
there  is  therefore  a  plain  intimation,  that  often 
that  which  according  to  the  ordinary  laws  of  nature 
is  entirely  impossible,  may  in  a  higher  order  of  things, 
in  which  faith  has  the  dominion,  come  immediately  to 
pass.  As  to  the  question  how  far  we  may  expect  a 
literal  fulfilment  of  such  promises,  without  falling 
into  absurdities,  Stier  deserves  to  be  compared  on 
Matt.  xvii.  20. 

Vs.  7.  But  which  of  you.— The  old  complaint 
of  lack  of  connection  with  what  precedes  (De 
Wette),  is,  with  an  attentive  psychological  exegesis, 
sufficiently  disposed  of.  The  Saviour  could  not  have 
known  His  disciples,  if  He  had  not  at  once  considered 
that  even  the  bare  prospect  of  the  accomplishment 
of  so  great  deeds  was  capable  of  making  them  im- 
mediately again  selfish  and  haughty.  He  therefore, 
withaut  delay,  calls  their  attention  to  the  truth,  that 


even  if  faith  strengthened  them  to  the  highest  deeds, 
they  on  their  part  could  never  talk  of  a  special 
merit.  The  parable  of  the  Ploughing  Servant,  also, 
may  have  been  occasioned  by  the  view  of  one 
laboring  at  the  plough,  under  the  eyes  of  the  Saviour 
and  the  Twelve,  and  the  question  :  which  of  you, 
is  the  less  incongruous,  since  at  least  the  sons  of 
Zebedee  belonged  to  a  class  above  the  lowest,  and 
might  therefore  well  have  SoDAoi,  comp.  Mark  i.  20. 

A  servant  ploughing  or  feeding  cattle. — 
Two  kinds  of  work  are  mentioned,  in  order  definitely 
to  designate  the  apostolical  labor  to  which  they 
should  afterwards  be  called,  and  that  on  its  more 
difiicult  as  well  as  on  its  easier  side.  By  the  servant, 
SuCAoj,  we  are  not  to  understand  a  tJ.i(7^io^^  but  a 
serf,  who  was  entirely  dependent  on  His  lord,  and 
was  most  strictly  bound  to  do  in  blind  obedience 
what  was  imposed  upon  liim.  "  Quid  magnifacit  ad 
arandum  positics,  si  arat ;  ad  pascendum,  si  pascit  ?  " 
Grotius. 

When  he  is  come. — Ei'ir^eons  is  not  to  be  con- 
nected with  epe?  (De  Wette,  a.  o.),  but  with  -KapeX^wu 
(Stier,  Meyer),  as  appears  evident  trom  the  antithesis 
fiiTo.  ravra  in  the  following  verse.  The  work  must  be 
indefatigably  accomplished.  Rest  follows  afterwards, 
and  there  is  no  need  of  hurrying  for  that.  When  the 
work  on  the  field  is  accomplished  the  domestic  labor 
must  then  be  performed,  before  one  can  be  seated, 
and  the  master's  meal  of  course  precedes  that  of  the 
servant.  The  slave  must  be  content  to  remain 
girded  till  the  lord  has  at  his  leisure  finished  eating 
and  drinking. — Uepi^wadfiivos,  a  figurative  mode  of 
speech  taken  from  the  long  garments  of  the  Orientals, 
which  they  had  to  lay  aside  or  gird  up,  if  they  wished 
to  journey  or  to  do  any  work. 

Vs.  9.  Doth  he  thank  that  servant? — A 
question  of  holy  irony,  by  which  the  Saviour  does 
not  precisely  mean  to  approve  the  fact,  that  so  many 
acts  of  service  in  daily  life  are  perfoi-med  without 
even  a  word  of  thanks,  but  simply  reminds  of  what 
is  continually  wont  to  happen.  On  the  added  ov  Soku, 
the  stamp  of  originality  is  in  our  eyes  too  strongly 
impressed  for  us,  withLachmann  and  Tischendorf,  to 
doubt  its  genuineness.  For  the  interpolation  there 
is  no  reason,  but  the  omission  is  easy  to  explain. 
Meyer,  ad  loc. 

Vs.  10.  So  likewise  ye. — The  Saviour  will 
have  His  disciples,  even  after  their  work  is  faithfully 
accomplished,  not  esteem  themselves  higher  than  such 
servants. — Which  are  co233imanded  you. — As  well 
in  the  field  as  in  the  house.  Everything,  even  the 
hardest  not  excepted.  They  have  even  in  this  case, 
instead  of  expecting  special  thanks,  to  say  in  deep 
humility  :  we  are  unprofitable  servants,  dxpf^oi, 
not  "  poor,  insignificant "  (Rosenmiiller),  and  as  httle 
in  the  unfavoraljle  sense  in  which  this  word  is  used, 
Matt.  XXV.  30,  but  simply  such  as  have  done  nothing 
more  than  might  be  expected  from  ^oiiXoi.  If  they 
had  accomplished  less  they  would  have  been  even 
the  cause  of  loss  ;  had  they  accomplished  moi'e  than 
what  they  were  charged  with,  they  would  then  have 
been  XP^ "^"i ;  but  now  they  could,  as  dxpe'oi,  expect, , 
it  is  true,  the  food  and  drink  which  was  the  servant's 
portion  alter  his  day's  work  was  done,  but  no  reward 
such  as  was  conceded  only  to  an  extraordinary 
service.  The  Saviour  does  not  demand  that  His 
people  shall  despise  and  reprobate  themselves ;  He 
says  still  less  that  He  Himself  is  disposed  to  view 
them  as  unprofitable  servants ;  He  disputes  least  of 
all  that  a  rich  reward  awaits  them,  such  as  He  had 
promised,  ch.  xii.  31 ;  but  here  only  every  meritum  e 


CHAP.  XVII.  1-10. 


261 


condigno  is  denied,  and  they  are  expressly  reminded 
that  whatever  reward  they  may  at  any  time  receive, 
it  is  always  a  reward  of  grace,  which  they  are  in  no 
case  to  demand.  How  very  especially  this  instruc- 
tion was  adapted  to  the  case  of  the  Twelve,  and  how 
their  faith  would  increase  in  the  measure  in  which 
humility  grew  in  their  hearts,  they  have  perhaps 
even  at  once  felt,  and  certainly  afterwards  expe- 
rienced. 


DOCTRINAL  AND  ETHICAL. 

1.  "What  the  Saviour  says  about  the  necessity  of 
anavdaXa,  shows  us  what  a  living  consciousness 
He  had  of  the  antithesis  which  exists  between  the 
holy  kingdom  of  God  and  the  sinful  world  of  man. 
An  ordinary  moral  teacher  would  have  said  :  "  It  is 
not  fit  that  scandals  should  come ;  "  the  King  of  the 
kingdom  of  God  on  the  other  hand  :  "  It  is  not  fit  that 
ofiences  should  fail  to  come:  even  the  stone  of 
stumbling  will  be  the  means  of  effecting  My  exalted 
aim;"  comp.  1  Cor.  xi.  19.  Yet  although  He  here 
out  of  evil  causes  good  to  proceed,  the  moral  respon- 
sibility of  him  who  occasions  the  aKav^aXov  re- 
mains terribly  great,  and — is  by  far  too  little  con- 
sidered. We  must,  however,  take  good  heed  not 
to  apply  arbitrarily  to  offences  taken,  the  Saviour's 
threatening  respecting  offences  given. 

2.  It  is  remarkable  how,  in  this  didactic  discourse 
of  the  Saviour,  the  direction  to  exercise  forgiving 
love  and  that  to  practise  unfeigned  humility  are  con- 
nected with  one  another  by  the  prayer  for  increase 
of  fiiith.  In  order  to  be  able  to  exhibit  love,  faith 
must  first  exist,  but  in  order  for  us  to  have  faith, 
humility  must  first  be  deeper  and  more  grounded. 
It  appears  here,  at  the  same  time,  how  the  Saviour 
strengthens  the  faith  of  His  people,  not  in  a  magical 
but  in  an  ethical  way.  He  leads  them  towards  the 
mountain  heights  of  a  more  developed  life  of  faith, 
through  the  obscure  depths  of  self-knowledge.  "Out 
of  the  narrow  place  into  the  broad,  out  of  the  depth 
unto  the  height." 

3.  The  Saviour's  declaration  about  the  trans- 
plantiug  of  the  sycamine-tree,  must  not  be  over- 
looked when  the  question,  so  variously  answered,  m 
respect  to  the  possibility  of  a  continuous  gift  of 
miracles  in  the  church  of  the  Lord,  is  discussed. 
Without  any  limitation  whatever,  He  connects  the 
gift  of  miracles  with  faith,  and  the  assertion  that  this 
promise  is  exclusively  applicable  to  the  Twelve  and 
their  immediate  successors,  is  purely  arbitrary.  The 
hyperbolical  form  of  the  imagery  does  not  entitle  us 
to  deny  the  essence  of  the  fact.  And  if  history  offers 
no  perfectly  attested  proofs  of  the  literal  fulfilment 
of  the  promise,  this  comes  from  the  fact  that  the 
greatest  hindrances  which  faith  must  overcome,  do 
not  commonly  show  themselves  in  the  physical,  but 
in  the  ethical,  sphere.  It  is  true,  so  high  a  develop- 
ment of  the  force  of  faith  will  ever  belong  to  the 
rarer  facts,  so  long  as  there  is  yet  so  great  lack  of 
that  humility  wliich  the  Saviour  here  so  emphatically 
commends. 

4.  The  saying  respecting  the  unprofitable  servant 
remains  a  locua  classicus  for  the  main  doctrine  of  the 
gospel,  and  of  Protestantism, — the  doctrine  of  the 
justification  of  the  sinner  by  grace  alone;  and  it  is 
therefore  for  this  reason  fully  in  its  place  in  the 
Pauhne  gospel  of  Luke.  If  the  existence  of  a 
tkesaurus  supererogationis  were  possible,  then  the 
language  which  the  Saviour  here  will  put  in  His  dis- 


ciples' mouths  would  only  be  the  expression  of  a 
hypocritical  humility.  We  may,  on  the  other  hand, 
evidently  see  that  whoever  refuses  to  call  himself,  in 
the  here-indicated  sense,  a  dovXos  axpelos,  makes 
Christ  Himself  a  Sov\os  axpehs.  Comp.  Galatians  ii. 
21.  With  the  assertion  (J.  Mdller,  Chr.  Lehre  von 
der  Siitide,  i.  p.  48)  that  here  at  least  the  possi- 
bility of  a  virtue  is  presupposed  by  which  one  can  do 
more  than  what  is  commanded,  since  otherwise  even 
Christ  would  have  had  to  bring  His  holy  life  under 
the  category  of  SovAos  axpelos,  we  cannot  agree. 
For  Christ  stood  to  the  Father  in  an  entirely  different 
relation  from  that  of  servant,  with  whom  He  here 
puts  His  people  on  a  level.  Nor  is  there  a  proof  for 
the  view  that  here  it  is  a  limited  Jewish  obedience 
that  is  spoken  of,  which,  on  an  evangefical  position, 
one  could  raise  himself  far  above.  On  the  other 
band  it  is  plainly  shown,  that  he  who  believes  him- 
self to  be  able  to  do  more  than  he  is  under  obhgation 
to  do,  must  have  very  singular  notions  of  the  ideal 
perfection  which  the  law  demands.  As  to  the  rest, 
"this  commendation  of  humiUty  contradicts  the 
passage  ch.  xii.  37  only  in  appearance,  inasmuch 
as  Christ  at  that  time  wished  to  encourage,  at  this 
time  to  humble."     De  Wette. 

5.  The  parable  of  the  Ploughing  Servant  is  even 
yet  of  special  significance  for  the  pastoral  office. 
The  Saviour  here  shows  plainly  that  His  disciples  are 
to  be  used  for  different  labors  in  His  service ;  the 
one  for  hard  ploughing — the  other  for  quiet  pasturing ; 
that  they  must  never  be  disgusted  if  their  work  in  a 
certain  sense  is  never  ended;  that  all  which  they 
really  need  and  can  justly  expect,  even  for  their 
temporal  life,  will  be  provided  for  them  at  the 
suitable  time;  but  that  they,  even  after  the  most 
faithful  labor,  must  forever  give  up  the  hope  of  their 
receiving  a  recompense  as  their  right,  which  tiiey 
have  represented  to  others  as  a  gift  of  grace.  How 
much  fewer  would  have  been  the  desolations  caused 
by  the  cancer  of  the  spiritual  pride  of  hierarchs  and 
clergy,  if  no  minister  of  the  church  had  ever  desired 
or  assumed  for  himself  another  point  of  view  than 
that  of  the  Ploughing  Servant. 

6.  This  whole  instruction  of  the  Saviour  is  justly 
used  to  controvert  the  doctrine  of  the  holiness  of 
works  in  the  Ap.  Attgsb.  Conf.  iii :  "  Hmc  verba  dare 
dicunt,  quod  Deus  salvet  per  misericordiam  et  propter 
suam  promissionem,  noji  quod  deheat  propter  digni- 
tatem operum  nostrorum.  Christus  dainnat  fiduciam 
nostrorum  operum,  arguit  opera  nostra,  tanquam 
indigiia.  Et  prceclare  hie  inquit  Ambrosius  :  agnos- 
cenda  est  gratia,  sed  ignoranda  natura,  promissioni 
gratice  confidendum  est,  non  naturce  nosirce.  Send 
inutiles  significant  insvfficicntes,  quia  nemo  tantum 
timet,  tantum  dUigitDemn,  tantum  credit  Beo,  quantum 
oportuit.  Nemo  non  videt,  fiduciam  nostrorum  operum 
improbari." 

nOMILETICAL  AND  TRACTIC^VL. 

A  religion  without  scandals  is  in  this  sinful  world 
impossible. — The  woe  uttered  upon  tlie  man  through 
whom  scandals  come :  1 .  Terrible ;  2.  righteous  ;  3. 
salutary. — There  is  a  pmiishraent  which  is  infinitely 
heavier  than  harm  to  body  and  loss  of  life. — The  high 
value  which  the  Saviour  attributes  to  the  little  ones 
in  the  kingdom  of  heaven. — The  greatest  man  who 
gives  scandals,  stands  below  the  lowest  who  suffers 
them. — The  requirement  of  willingness  to  forgive  our 
brother,  in  its  length,  breadth,  depth,  and  height,  Eph. 


262 


THE  GOSPEL  ACCORDING  TO  LUKE. 


iii.  18. — Under  the  Old  Covenant,  sevenfold  ven- 
geance, Gen.  iv.  23,  24 ;  under  the  New  Covenant, 
sevenfold  forgiveness. — Rebuke  of  sin  must  be  united 
with  compassion  for  the  sinner. — No  wealth  in  love 
without  growth  of  faith. — In  the  prayer  for  increase 
of  faith  aU  Christians  must  join,  like  the  apostles. — How 
far  this  prayer  is  necessary:  1.  In  particular  for  the 
Twelve  ;  2.  how  far  it  remains  necessary  in  general 
for  all  believers. — What  this  prayer,  1.  Presupposes: 
a.  that  one  already  has  faith,  b.  but  has  yet  too 
little,  and  c.  that  the  Saviour  is  the  only  one  from 
whom  we  can  receive  more.  What  this  prayer, 
2.  demands :  a.  more  light,  b.  more  power,  c.  more 
fellowship  of  faith.  What  tlie  prayer,  3.  effects  :  a. 
the  disciple  becomes  through  the  hearing  of  it  per- 
fect, b.  the  kingdom  of  God  is  advanced,  c.  the  Lord 
is  glorified. — Fitting  text  for  a  communion  sei-mon : 
this  prayer  the  best  communion  prayer,  because  it 
was  faith  which,  a.  before  the  communion  was  most 
lacking  to  us,  b.  because  it  at  the  communion  is  first 
demanded,  c.  after  the  communion  may  be  put  to 
many  severe  tests. — The  all-overcoming  power  of 
faith :  1.  From  what  it  is  visible ;  2.  why  it  is  not 
more  seen. — A  foith  like  a  mustard-seed  has  power 
enough  to  transplant  a  whole  tree. — The  relation  of 
labor  to  recompense  in  the  kingdom  of  God. — The 
minister  of  the  Idngdom  of  God  like  a  ploughing 
servant,  one  who  1.  Is  called  to  various,  often  wearying 
labor ;  2.  can  never  regard  his  work  as  entirely  ac- 
complished; 3.  in  his  service  receives  and  enjoys 
what  is  needful ;  4.  but  even  after  the  faitlifully  ac- 
complished task,  can  never  establish  any  claun  to 
well-deserved  reward. — The  unprofitable  servant  very 
profitable,  the  most  profitable  servant  miprofitable. — 
How  true  recompense  for  labor  in  the  kiagdom  of 
God  only  begins  when  one  has  given  up  all  prospect 
of  reward. — The  Saviour  esteems  His  servants  more 
in  proportion  as  they  have  learned  to  esteem  them- 
selves less. 

Starke  : — Quesnel  : — God,  with  whom  all  things 
are  possible,  could  easily  prevent  all  scandals,  but 
He  admits  them  for  holy  reasons. — Bibl.    Wirt: — 


Take  care  that  thou  to  no  one,  but  especially  to  young 
chOdren,  give  the  least  scandal. — Love  never  grows 
weary  in  forgiving. — Brentius  : — Christians  may  well 
be  elevated  above  all  prosecutions  for  trespass,  be- 
cause God  the  Lord  has  in  such  holy  wise  reserved 
to  Himself  all  vengeance. — Faith  grows  not  like 
tares ;  because  it  has  its  root  in  God,  it  must  also 
grow  through  God. — Zeisius  : — Even  weak  faith  is 
a  Divine  power,  does  miracles,  saves,  and  is  not  re- 
jected, Mark  is.  24,  25. — Let  one  examine  himself 
whether  he  be  in  the  faith,  that  he  may  not  account 
his  unbelief  for  a  weak  faith. — Nova  Bibl.  Tub  : — 
It  is  not  enough  for  us  to  begin  our  spiritual  labor  and 
service  of  God  well, — we  must  also  continue  it  un- 
interruptedly till  the  Lord  Himself  gives  us  our 
holiday. — Canstein: — A  devoted  and  faithful  sei-vant 
gives  his  lord  the  honor,  and  concedes  to  him  in  all 
things  of  good  right  the  preeminence. — First  the 
work,  after  that  the  reward.  The  first  we  owe,  the 
latter  follows  from  grace. —  Hedi>'GEr:  —  Away 
spiritual  pride  :  where  is  perfection  ?  Genuine  ser- 
vants of  God  never  in  their  own  view  do  enough ; 
they  would  ever  be  glad  to  have  done  yet  something 
more,  so  great  is  their  desire  to  serve  God  and  to 
win  souls. 

Heubner  : — Faith  is  the  power  as  for  all  good, 
so  also  for  invincible  placableness. — Prayer  the 
means  of  strengthening  faith,  and  therefore  daily 
necessary. — It  is  not  the  chief  concern  that  faith 
should  be  at  the  very  beginning  strong,  if  it  is  only 
fresh,  sound,  impelUug. — To  uproot  even  that  wliich 
is  deeply  rooted  and  appears  impossible  to  move,  is 
through  faith  in  Christ  possible. — Without  labor  no 
repose,  without  conflict  no  enjoyment. — He  is  the 
worthiest  who  esteems  himself  unworthiest. — Faith 
bids :  Ever  at  rest ;  love,  faith's  daughter :  Never  at 
rest. — Arndt  : — The  utterance  of  humility  in  refer- 
ence to  the  good  that  we  have  done:  1.  It  confesses 
that  all  good  which  we  do  is  Oiily  our  duty  ;  2.  that 
we  succeed  in  it  only  through  God's  grace ;  3.  that 
it  ever  remains  imperfect. — Lisco : — How  necessary 
for  every  citizen  of  the  kingdom  humility  is. 


I.  The  Journeyings  through  the  Boundaries  between   Samaria  and   Galilee^  and  the  noticeable  Events 
during  the  same.     Chs,  XVII.  11 — XVIII.  14. 

1.  The  Ten  Lepers  (Cn.  XVIL  11-19). 

11  And  it  came  to  pass,  as  he  went  to  Jerusalem,  that  he  passed  through  the  midst  of 

12  Samaria  and  Gahlee.     And  as  he  entered  into  a  certain  village,  there  met  him  ten  men 

13  that  were  lepers,  which  stood  afar  off:  And  they  lifted  up  their  voices  [the  voice,  or,  a 

14  cry],  and  said,  Jesus,  Master,  have  mercy  on  us.     And  when  he  saw  them,  he  said  unto 
them,  Go  shew  yourselves  unto  tlie  priests.     And  it  came  to  pass,  that,  as  they  went, 

15  they  were  cleansed.     And  one  of  them,  when  he  saw  that  he  was  healed,  turned  back, 

16  and  with  a  loud  voice  glorified  God,  And  fell  down  on  Ms  face  at  his  feet,  giving  him 

17  thanks:  and  he  was  a  Samaritan.     And  Jesus  answering  said,  Were  there  not  ten 

18  cleansed?  [Have  not  the  ten  {ol  Sixa)  been  cleansed?]  but  where  are  the  nine?     There 
are  not  found  that  returned  to  give  glory  to  God  [Are  there  none  found  returning, 

19  &c.  ?],  save  this  stranger  [foreigner,  aXXoyevrji].     And  he  said  unto  him,  Arise,  go  thy 
way:  thy  fiiith  hath  made  thee  whole  [lit.,  saved  thee]. 


CHAP.  XVII.  11-19. 


263 


EXEGETICAIi  A^D  CRITICAL. 

Vs.  11.  And  it  came  to  pass. — An  exact  har- 
monistics  would  have,  after  Luke  xvii.  10,  to  insert 
the  account  of  the  raising  of  Lazarus,  and  the  delib- 
eration of  the  hostile  Sanhedrim  held  in  conse- 
quence of  this,  John  xi.  1-53.  After  these  events 
the  Saviour  tarries  some  time  in  the  small  town  of 
Ephraim,  till  the  approaching  Passover  calls  Him 
again  to  Jerusalem,  John  xi.  54,  55.  In  the  begin- 
ning of  this  last  journey  to  the  feast  foUow  the  oc- 
currences related  by  Luke,  xvii.  11  seq.  The  heal- 
ing of  the  ten  lepers  did  not,  therefore,  take  place 
during  an  excursion  of  our  Lord  from  Ephraim  (01s- 
Hausen,  Von  Gerlach),  but  at  the  very  beginning  of 
the  journey  to  the  feast,  which  Luke  alone  gives  an 
account  of  Once  more  before  He  takes  leave  of 
His  public  life,  the  Saviour  will  in  part  wander 
through  the  regions  which  had  been  the  theatre  of 
His  earlier  activity,  and  so  by  words  and  deeds  show 
that  He  does  not  avoid  His  mighty  enemies. 

Am  jxiaov. — There  is  no  ground  for  altering  the 
reading  either  into  /ieVor,  Sia  /jLeaov,  or  am  jxeaov. 
See  Meter,  ad  loc.  The  expression  intimates,  not  that 
He  was  travelling  through  the  midst  of  the  two  here- 
named  land* — for  in  this  case  not  Samaria  but  Gali- 
lee would  have  to  be  first  named — but  that  He  was 
travelling  in  the  midst  between  these  two  lands,  so 
that  He  kept  on  the  borders  without  penetrating 
into  the  interior  of  the  country,  in  confinio,  Bengel. 
So  also  Lange,  L.  J.  ii.  p.  1065.  The  opinion  that 
the  mention  of  Samaria  took  place  only  in  conse- 
quence of  the  appearance  of  a  Samaritan  in  this  nar- 
rative, vs.  16  (Strauss),  is  one  of  the  frivolities  of 
the  negative  criticism,  which  contribute  not  a  little 
to  throw  suspicion  upon  its  moral  charactei". 

Vs.  12.  Ten  lepers. — Upon  the  leprosy  see  on 
Luke  V.  12-16,  and  Lightfoot  on  Matt.  viii.  2.  In 
2  Kings  vii.  3  we  find  an  example  of  leprous  men, 
driven  by  need,  having  united  themselves  with  one 
another  in  a  company.  As  unclean,  they  were 
obliged  to  remain  at  least  4  ells  distant  from  the  un- 
tamted.  See  Lev.  xiii.  46  ;  Num.  v.  2.  That  even 
to  them  in  their  isolation  the  report  of  Jesus  had 
made  its  way,  is  a  striking  proof  of  the  greatness  of 
His  fame. 

Vs.  13.  Jesus,  Master,  iimrraTa,  not  Kvpn. — 
Although  they  do  not  yet  know  the  Saviour's  Messi- 
anic dignity,  yet  they  account  Him  a  prophet,  mighty 
in  deed  and  word  ;  their  faith  is  sincere  without  be- 
ing perfect,  on  which  account  also  the  Saviour  does 
not  repel  them.  But  in  order  to  show  to  the  dis- 
ciDles  that  He  in  the  manner  in  which  He  accom- 
plishes His  benefits  is  bound  to  no  form  whatever,  as 
well  as  at  the  same  time  to  try  the  faith  of  the  lepers. 
He  this  time  effects  the  cure  in  an  entirely  peculiar 
way.  Full  of  leprosy  as  they  yet  are,  they  must  go 
to  the  priests,  in  order  to  have  themselves  declared 
clean  by  these.  In  this,  it  is  true,  there  is  impUed 
the  indirect  promise  that  they  would  actually  become 
clean  even  before  they  came  to  their  priests,  but  yet 
it  was  no  easy  requirement  that  they  should,  yet  un- 
healed, begin  their  journey  thither.  It  appears  that 
the  Saviour  in  this  way  would  not  only  try  them,  but 
also  avoid  any  occasion  whatever  for  scandal,  and 
give  the  representatives  of  the  Theocracy  their  due 
honor,  comp.  Lev.  xiii.  2  ;  xiv.  2.  Probably  the 
Israelitish  lepers  now  go  towards  the  village  lying  iu 
the  vicinity  (the  whole  scene  we  have  to  conceive  as 
yet  outside  of  the  /cci/ii?),  while  the  Samaritan  went 


probably  to  his  own  priests,  who,  without  doubt,  ob- 
served the  same  laws  of  purification.  In  the  midst 
of  their  behoving  journey  the  healing  at  once  comes 
to  pass. 

Vs.  15.  Tiirned  back. — Kot  after  he  had  really 
been  declared  clean  by  the  Samaritan  priests  (Cal- 
vin, Luther,  Lange) ;  for  in  this  case  the  Saviour 
would  not  have  been  able  to  wonder  that  the  nine 
others  had  not  returned,  since  these  certainly  had  to 
make  a  much  longer  journey  to  their  priests.  No, 
eV  T(5  virdyeiy  all  were  healed,  and  all  ought  to  have 
returned  at  once,  in  order  to  thank  their  Deliverer. 
That  the  nine  had  allowed  themselves  to  be  kept 
back  by  the  influence  of  hostilely  disposed  priests* 
(L'erl.  Bihl.),  is  an  entirely  arbitrary  conjecture. 
Not  hours,  but  only  moments  had  intervened  be- 
tween the  command  and  the  healing,  between  the 
healing  and  the  thanksgiving.  Or  are  we  to  sup- 
pose our  Lord  to  have  tarried  inactive  a  half  day 
at  the  entrance  of  the  /cco^utj,  m  order  to  see  whether 
one  would  perchance  return  ? 

A  Samaritan. — The  other  lepers,  without  doubt, 
after  the  priest  had  declared  them  clean,  returned 
joyfully  to  their  dwehing;  but  the  Samaritan  does 
not  content  himself  with  having  received  the  bene- 
fit, he  will  also  praise  the  Benefactor.  His  thankful- 
ness is  of  the  right  kind,  for  it  displays  itself  as  a 
glorifying  of  God,  vs.  15,  and  that  is  well-pleasmg 
to  the  Saviour,  vs.  ]  8.  But  the  praise  of  Him  who 
was  the  first  cause  of  the  benefit  brings  no  prejudice 
to  the  honor  to  which  the  Mediator  of  this  heaUng 
may  make  claim.  With  loud  voice  he  praises  God, 
and  falls  down  at  Jesus'  feet,  ready,  as  is  of  course 
understood,  after  that  to  obey  His  command,  and 
now  to  go  to  the  priests. 

Vs.  lY.  Where  are  the  nine? — In  order  to 
understand  the  full  melancholy  earnestness  of  this 
inquiry,  we  must  consider  this  event  in  its  historical 
connection.  The  Saviour  here  also  is  not  concerned 
for  honor  from  man,  but  He  who  knows  well  what 
is  in  man  knows  also  that  gratitude  towards  God 
could  not  be  very  heartfelt,  where  one  did  not  feel 
himself  obliged  even  to  a  word  of  thanks  towards  his 
human  benefactor.  His  complaint,  in  and  of  itself  a 
just  one,  if  we  regard  the  extraordinariuess,  the  unde- 
servedness,  and  the  magnitude  of  the  benefit  bestow- 
ed, becomes  the  more  ati'ecting,  if  we  consider  the  time 
in  which  it  was  uttered.  Well  acquainted  with  the 
plans  which  had  already  been  forged  m  Judaea  for 
His  destruction,  the  Saviour  yet  once  again  makes 
this  boundary-tract  of  Galilee  the  theatre  of  His  sav- 
ing love,  and  even  at  the  first  miracle  on  this  journey 
it  is  manifested  how  very  much  the  prevailing  tone 
of  feeling  is  now  altered.  For  formerly  a  miracle 
performed  on  one,  animated  many  hundred  tongues 
to  His  praise  ;  now,  on  the  other  hand,  the  healmg 
of  ten  mihappy  ones  does  not  even  ehcit  from  the 
majority  of  the  healed,  still  loss  from  the  inhabitants 
of  the  village,  even  a  single  word  of  thanks.  He  has 
this  time  rather  concealed  tnan  made  conspicuous 
the  brilliant  character  of  the  miracle  by  its  form,  but 
He  experiences  at  the  same  time  how  the  Doer  ot 
the  miracles  is  at  once  forgotten,  and  while  He  on 
His  part,  even  in  this  last  period,  displays  His  re- 
spect for  the  law  and  the  priesthood,  He  is  rewarded 
therefor  with  a  mean  slight.  The  observation  ol 
this  fact  goes  to  the  Saviour's  heart ;  and  as  He  had 
just  shown  Himself  the  compassionate  High-priest,  lie 
feels  Himself  now  the  deeply  contemned  Messiah. 
Yet  the  complaint  to  which  His  sadness  gives  utter- 
ance, is  at  the  same  time  a  eulogy  for  the  one  thank- 


264 


THE   GOSPEL  ACCORDING  TO  LUKE. 


ful  one  who  had  appeared  before  Him,  and  with  the 
words  :  "  Rise  up,  go  thy  way,  thy  faith  hath  saved 
thee ; "  the  benefit  is  for  this  one  heightened,  con- 
firmed, sanctified. 

It  was  perhaps  the  learning  of  this  distinction 
between  the  Samaritan  and  tlie  Jews,  which  occa- 
sioned Luke,  from  his  broad  PauUne  point  of  view,  to 
note  down  this  occurrence,  which,  we  know  not  from 
what  special  reasons,  the  other  Synoptics  pass  over. 
iSTot  improbable  is  the  view  that  he  here  by  a  speak- 
ing example  wished  to  place  in  a  clear  light  the  un- 
thankfulness  of  the  Jews  towards  the  Saviour,  which 
showed  itself  throughout  His  course.  Comp.  Schlei- 
ERiiACHER,  I.  c.  215.  But  that  Luke  does  not  for  all 
this  show  any  unwarranted,  unhistorical  preference 
for  the  Samaritans  (Schwegler,  a.  o.)  appears  suffi- 
ciently from  chap.  ix.  68. 


DOCTRINAL  AND  ETHICAL. 

1.  The  essence  of  faith  manifests  itself  in  the  ten 
lepers.  Faith  recognizes  in  Jesus  the  only  willing 
and  all-sufficient  Helper,  and  allows  itself  to  be  im- 
pelled by  hfe's  necessity  to  take  refuge  in  Him.  It 
is  observed  by  the  Saviour  with  pleasure,  exercised 
by  trial,  and  never  put  to  shame,  so  far  as  the  heart 
is  upright  before  Him,  even  when  the  conceptions 
of  the  imderstanding,  respecting  the  Redeemer,  are 
as  yet  extremely  defective.  It  is  the  only  way  to 
salvation,  not  only  in  a  natural,  but  also  in  a  spiritual, 
respect,  and  must,  if  it  is  of  the  right  kind,  reveal 
itself  in  sincere  thankfulness  towards  God  and  to- 
wards the  Saviour. 

2.  No  less  appears  here  the  nature  of  true  thank- 
fuhiess.  It  can  only  be  required  and  attested  when 
one_  knows  himself  to  be  healed  and  redeemed  by 
Christ ;  but  then  it  can  and  may  not  possibly  fail  to 
appear.  Like  love,  so  also  is  thankfuhiess  towards 
God  most  intimately  connected  with  thankfulness 
towards  man,  comj).  1  John  iv.  20.  "Deo  ingratus 
non  erit  hominibus  r/rahis."  Melanchthon.  It  reveals 
itself  with  irresistible  force,  as  in  the  case  of  this 
Samaritan,  who,  after  he  had  first  with  hoarse  voice 
[i.  e.,  husky  with  leprosy.— C.  C.  S.]  called  on  the 
Redeemer,  returns  again  unmediately  after  his  heal- 
ing, in  order  with  loud  voice  to  give  God  the  glorv. 
And  as  unthankfulness  does  not  only  deny  the  Sa- 
viour, but  also  perturbs  Him,  so,  on  the  other  hand, 
genuine  gratitude  is  rewarded  by  augmented  gifts  of 
grace,  vs.  19,  so  that  the  declaration  :  "  He  that  has, 
to  him  shall  be  given,"  finds  here  also  its  full  appli- 
cation. 

3.  The  ingratitude  of  the  nine,  in  contrast  with 
the  one  Samaritan,  bears  so  far  as  tliis  a  symbolical 
character,  that  it  gives  an  example  of  the  unfavor- 
able reception  which  the  Saviour  ever  found  in  Is- 
rael, in  opposition  to  the  higher  esteem  which  was 
accorded  Him  in  the  heathen  world. 

4.  The  love  which  the  Saviour  here  also,  as  often, 
exhibits  for  the  Samaritans,  was  for  the  apostles  a 
psedagogic  lesson,  which,  as  appeared  from  the  extend- 
ed commission  that  was  given  them,  Acts  i.  8,  was 
doubly  necessary,  and  afterwards  also  bore  its  fruits 
in  the  zeal  with  which  they  preached  the  Gospel  to 
Samaria  too.     Acts  viii. 


HOMILETICAL  AND  PRACTICAL. 
Augmenting  hostility  hinders  not   the    Saviour 


from  working  so  long  as  it  is  day.— Leprosy,  the 
unage  of  the  defilement  and  the  misery  of  sin.— How 
life's  necessity  brings  together  and  unites  men  — 
Misery's  cry  of  distress  :  1.  Unanimously  raised  •  2 
graciously  answered.— Jesus,  a  Master  who  takes 
compassion  on  those  who  call  on  Hun  in  distress.— 
Jesus,  in  the  heaUng  of  the  ten  lepers,  revealing 
Himself  as  the  image  of  the  invisible  God,  cornp" 
Ps.  1.  15.— Perplexing  requirements  and  ways  of  the 
Lord  have  no  other  purpose  than  to  strengthen  the 
yet  weak  faith.— The  Divme  institutions  of  the  Old 
Testament  are  by  the  Saviour  in  the  days  of  His 
flesh  honored  and  practised.— V/hat  is  adventured 

in    faith    on    Jesus'    word   is    never    resultless. 

Not  always  are  good  and  evil  found  just  where  we 
should  expect  them  a  jmori.— The  great  contrasts 
which  present  themselves  in  the  history  of  the  ten 
lepers:  1.  Great  misery  on  the  one  hand,  great  o-race 
on  the  other  hand ;  2.  great  unthankfulness  from 
many,  thankful    recognition   from   one;     3.    Israel 

blessed  with  benefits,  but  rejected  by  its  own  fault 

the  stranger  praised  and  accepted.— Human  thank- 
fulness and  unthankfulness  m  relation  to  the  Lord 
and  the  Lord  in  relation  to  them.— How  true  thank- 
fulness towards  God  reveals  itself  in  the  glorifyino- 
of  Jesus.— The  sad  inquiry,  Where  are  the  nine? 

1.  What  were  they  once?  2.  where  are  they  now? 
3.  What  do  they  afterwards  become  ?— The  thankful 
stranger  a  true  citizen  of  the  kingdom  of  God.— He 
that  honors  grace  received  is  worthy  of  o-reater 
gi-ace  !— What  is  the  faith  that  has  any  true'savino- 
power?     A  faith  which  is:   1.  Humble  m  entreaty" 

2.  courageous  in  approaching ;  3.  joyful  in  thanks- 
giving. 

Starke  :— iVbi-a  Bibl.  Tub.  .•— The  world  is  a 
hospital  full  of  infirm  and  sick.— J.  Hall  :— Like 
and  like  agree  well ;  pure  to  pure,  impure  to  im- 
pure.—0  Jesus,  give  us  grace  to  seek  Thee  and 
strength  to  wait  on  Thee.— aVoz^a  Bibl.  Tub.  .-—From 
the  leprosy  of  sin  there  can  no  one  heal  us  but  He 
that  is  called  Jesus,  Matt.  i.  21.— Nothin"-  agrees 
better  together  than  human  misery  and^Christ's 
compassion.— Hedinger  :— Whoever  will  spiritually 
recover,  let  him  show  himself  to  experienced  people 
and  Christians.— Christ  is  indeed  a  Physician  of  all 

men,  but  He  does  not  heal  all  in  one  way. 0  man 

if  God  hath  graciously  heard  thy  Eleison,  forget  not 
then  to  bring  Him  thy  Hallelujah.— Quesnel  :— 
With  genuine  thanksgiving  there  is  true  humility!- 
Bibl.  ll'Jj-i;.  .-—Shameful  is  unthankfulness  towards 
our  neighbor,  but  much  shamefuUer  towards  God 
and  His  many  benefits.— Learn  to  suffer  and  shun 
ingratitude.— Follow  not  the  multitude;  better  be 
with  the  one  than  with  the  nine.— aVoya  Bibl.  Tub. : 
—On  humihation  follows  exaltation,  on  repentance 
departure  in  peace.— Canstein  :— So  great  and  glo- 
rious is  faith,  that  that  is  attributed  to  it  which  yet 
is  only  God's  grace  and  benefit. 

Lavater  :— Even  the  thanks  that  are  most  His 
due,  Christ  rewards  with  new  manifestations  of 
grace.— Heubner  :— The  true  penitent  goes  towards 
Christ  indeed,  but  remams  in  humihty,  nevertheless 
standing  afar  off.— The  spiritually  sick  also,  when 
he  needs  comfort,  should  show  himself  to  the  priest. 
— The  priests  cannot  make  clean  but  declare  clean  — 
Those  of  erroneous  belief  put  to  shame  very  often 
the  confessors  of  the  true  religion. — The  multitude 
of  evil  and  the  rareness  of  good  examples  in  human 
society.— Christ  now,  as  then,  experiences  the  un- 
thankfulness of  men. — Unthankfulness  so  frequent  a 
phenomenon  because  humihty  is  lacking.— He  that 


CHAP.  XVn.  20-37. 


265 


prays  without  giving  thanks,  closes  to  himself  the 
door  of  acceptance  of  his  prayer. 

On  the  Fericope. — Couard  : — Our  life  must  be  a 
continued  praymg  and  giving  thanks:  1.  Praying  in 
relation  to  our  necessities  ;  2.  giving  thanks  in  rela- 
tion to  the  Divine  benefits  of  grace. — Ahlfeld  : — 
Where  are  the  nine  ? — How  is  it  as  to  thy  thanksgiving 
pravers  towards  God  ?— Rautenberg  : — The  intent  of 
the'Divine  help :  1.  That  we  may  recognize  the  Di- 
vine help  ;  2.  receive  it  with  thanksgiving ;  3.  through 
it  grow  in   hoUness. — WESTERiiEYER  : — Comp.  Ps. 


1.  15  :  1.  The  commended  call ;  2.  the  promised  help ; 

3.  the  owing  thanks. — W.  Otto  : — Unthankfulnesa 
is  the  world's  reward;  this  is-  1.  An  experience 
gained  in  the  world;  2.  an  accusation  preferred 
against  the  world;  3.  a  shame  lying  upon  the  world; 

4.  a  harm  arising  for  the  world.— Fucns : — Christ 
makes  us  clean:  1.  From  what?  2.  whereby?  3. 
whereto  ? — Socchon  : — Insincere  and  sincere  faith. — 
Stier  : — How  the  Lord  here  to  our  shame  complains 
of  the  unthankfulness  of  men. — J.  J.  Miville: — 
Compelled  piety. 


2.  Discourses  of  Jesus  concerning  the  Kingdom  of  God  (Vss.  20-3'7). 

20  And  when  he  was  demanded  of  [inquired  of  by]  the  Pharisees,  when  the  kingdom 
of  God  should  come,  he  answered  them  and  said.  The  kingdom  of  God  cometh  not  with 

21  observation  \i.  e.,  so  that  it  can  be  gazed  at]:  Neither  shall  they  say,  Lo  here!  or,  lo 
there !  for,  behold,  the  kingdom  of  God  is  within  you  [rather,  in  the  midst  of  you]. 

22  And  lie  said  unto  the  disciples,  The  [om..  The]  days  will  come,  when  ye  shall  desire 

23  to  see  one  of  the  days  of  the  Son  of  man,  and  ye  shall  not  see  it.     And  they  shall  say 

24  to  you.  See  here;  or,i  see  there :  go  not  after  them,  nor  follow  them.  For  as  the  hght- 
nino-,  that  lighteneth  out  of  the  one  2Mrt  under  heaven,  shineth  unto  the  other  |jar« 

25  uncfer  heaven;  so  shall  also^  the  Son  of  man  be  in  his  day.     But  first  must  he  suffer 

26  many  things,  and  be  rejected  of  [by]  this  generation.     And  as  it  was  m  the  days  of 

27  Noe  [Noah],  so  shall  it  be  also  in  the  days  of  the  Son  of  man.  They  did  eat,  they 
drank,  they  married  wives,  they  were  given  in  marriage,  until  the  day  that  Noe  [Noah] 

28  entered  into  the  ark,  and  the  flood  came,  and  destroyed  them  all.  Likewise  also  as  it 
was  in  the  days  of  Lot;  they  did  eat,  they  drank,  they  bought,  they  sold,  they  planted, 

'^g  they  builded  •  But  the  same  day  that  Lot  went  out  of  Sodom  it  ramed  fire  and  brim- 

30  stone  from  heaven,  and  destroyed  them  all.     Even  thus  shall  it  be  in  the  day  when  the 

31  Son  of  man  is  revealed.  In  that  day,  he  which  shall  be  upon  the  housetop,  and  his 
•  stuff  [o-oods]  in  the  house,  let  him  not  come  down  to  take  it  away:  and  he  that  is  m 
39  33  the''  field,  let  him  likewise  not  return  back.     Remember  Lot's  wife.     Whosoever 

'  shall  seek  to  save  his  life  shall  lose  it ;  and  whosoever  shall  lose  his  life  shall  preserve 

34  it      I  tell  you   in  that  night  there  shall  be  two  men  in  one  bed ;  the  one  shall  be  taken, 

35  and  the  other' shall  be  left.     Two  toomen  shall  be  grinding  together;  the  one  shall  be 

36  taken   and  the  other  left.     Two  men  shall  be  in  the  field;  the  one  shall  be  taken,  and 

37  the  other  left.^  And  they  answered  and  said  [say]  unto  him,  Where,  Lord?  And  he 
said  unto  them,  Wheresoever  [AVhere]  the  body  is,  thither  wiU  [also*]  the  eagles  be 
gathered  together. 

1  Vs  "3  -Bee:  iSoi.  U,  r,  iSoi,  «eZ.    The  v  l^efore  the  second  ISov,  althoush  Lachmann  defends  it,  appears  to  be 
borrowed  from  Matt.  xxiv.  23,  and  is  properly  rejected  by  Xischendorfaiieyej.lrepelles,^^^^^ 

2  Vs.  2i.-Kai,  although  dubious,  as  it  is  wanting  in  many  manuscripts,  is  found,  howe^ei.mBD,  [om.,Co^^^ 
and  has  been  on 'this  prSund,  as  it  appears,  properly  retained  by  Tischendort  and  at  least  bracketed  by  Lachm.mn. 

the  ^^'(^^"^■-Kiis^riglitly  received  by  Tischendorf  into  the  text,  on  the  authority  of  B.,  [Cod.  Sin.,]  L.,  [U.,  A.] 

the  kingdom  of  God,  of  which  John  and  Jesus  had 
already  so  long  testified,  still  remained  invisible, 
and  that  our  Lord,  after  long  labor  in  Galilee,  had 
acciuired  no  greater  following,  as  had  just  betore 
appeared.  But  as  often  good  comes  out  of  evil,  so 
have  we  here  also  to  thank  a  concealed  enmity  lor 
an  instruction  of  the  Saviour  which  assails  an  error 
of  Ills  adversaries  at  its  root,  and  possesses  abiding 
worth  for  all  future  ages. 

With  observation,  /xero  irapaT7)pi)(T«eDt,  literally, 
with  or  under  observation,  so  that  it  can  be  recog- 
nized and  observed  by  outward  tokens,  and  that  one 


EXEGETICAL  XNT)  CRITICAL. 

Vs.  20.  Inqiiired  of  by  the  Pharisees.— The 

"■round,  occasion,  and  purpose  of  this  inquiry  can 
Suly  be  coi^ecturally  determined.  To_  understand  it 
as  put  by  sj-mpathizing  inquirers  desirous  of  salva- 
tion, is  forbidden  by  the  partiaUy  rebuking  and  par- 
tially earnestly  warning  answer  of  our  Lord.  A))- 
parently  these  Pharisees  were  not  unacquainted  with 
the  growing  hatred  of  the  Jewish  magnates  against 
Jesus  and  had  in  secret  their  sport  at  the  fact  that 


266 


THE   GOSPEL  ACCORDING   TO  LUKE. 


could  exclaim  with  assurance,  Lo  here,  lo  there ! 
We  are  not  primarily  to  understand  this  of  external 
pomp  and  brilliancy  {neTo.  ttoWtjs  (pavraijias,  Grotius), 
but  in  general  everything  external  that  can  be  seen 
with  the  eyes  and  grasped  with  the  hand.  By  this 
answer,  the  Pharisees  are  at  the  same  time  instructed 
that  it  is  a  fruitless  trouble  to  inquire  after  a  defi- 
nitely fixed  point  of  time,  when  it  shall  suddenly 
come.  Of  this  unnoticed  coming  of  the  kingdom  of 
God,  the  Saviour  could  not  well  give  any  more  strik- 
ing proof  than  this,  that  the  kingdom  of  heaven  had 
already  in  its  iucipiency  appeared  among  them,  with- 
out their  having  even  yet  in  their  earthly-miudedness 
observed  it. 

Vs.  21.  In  the  midst  of  you,  eVrbs  vfiSiv. — 
From  the  future  to  which  they  were  looking,  the 
Saviour  directs  their  eyes  back  upon  to-day.  Inas- 
much as  the  King  of  the  kingdom  of  God  was 
already  living  and  working  in  the  midst  of  them, 
this  kingdom  had  already  come  potentially  into  their 
nearest  neighborhood.  The  explanation,  in  anbnis 
veMris  (Chrysostom,  Luther,  Olshausen,  Heubner, 
Hilgenfeld,  and  others,  and  also  the  deceased  Am- 
sterdam Professor  A.  des  Amorie  van  der  Hoeven), 
is  indeed  capable  of  being  philologically  defended, 
and  finds  also  some  weak  analogies  in  individual 
Pauline  expressions  (1  Cor.  iv.  20;  Rom.  xiv.  17; 
Col.  i.  13),  but  is  not  favored  by  the  connection. 
For  the  translation,  "  in  the  midst  of  you,"  there  are 
the  following  grounds :  1.  That  in  this  way  the  anti- 
thesis between  the  external  coming  and  the  being 
already  actually  present  is  kept  more  sharply  de- 
fined; 2.  that  the  kingdom  of  God  had  not  been 
truly  set  up  in  the  hearts  of  these  Pharisees ;  8.  that 
in  John  i.  2(3;  sii.  35;  Luke  vii.  16;  xi.  20,  the 
same  thought  whicli  is  expressed  in  our  translation 
is  expressed  in  another  way,  while,  on  the  other 
hand,  for  the  apparently  profound  but  really  not 
very  mtelligible  statement,  that  the  kingdom  of  God 
is  found  in  the  man,  no  other  proofs  are  to  be  found 
in  our  Lord's  own  words.  It  would  be  better,  witliout 
doubt,  to  connect  with  one  another  the  two  signifi- 
cations of  ivTos  (Stier,  Lange),  although  there  is 
nothing  contained  in  the  connection  that  decidedly 
requires  us  to  interpret  eVro's  otherwise  than  as  the 
simple  antithesis  of  ^|a>,  iyitra  vos.  Not  with  entire 
injustice,  apparently,  Meyer  calls  the  idea  of  the 
kingdom  of  God  as  an  ethical  condition  in  the  soul, 
modern,  not  historico-biblical. 

Vs.  22.  And  He  said  unto  the  disciples. — 
The  Pharisees  have  been  sufiiciently  disposed  of 
with  the  above  answer,  which  Luke  has  alone  pre- 
served to  us.  But  the  Saviour  does  not  on  this  occa- 
sion give  up  the  subject  which  they  had  brought 
into  discussion,  but  continues,  perhaps  in  their  pres- 
ence, to  instruct  His  disciples  still  further  about  the 
approaching  coming  of  the  kmgdom  of  God.  In  the 
eschatological  discourse,  vss.  22-37,  which  now  lies 
before  us,  the  same  phenomenon  is  repeated  which 
we  have  already  several  times  met  with.  Here  also 
Luke  communicates  savings  which  Matthew  has  pre- 
sented in  an  entiiely  different  connection,  and  again 
the  inquiry  cannot  be  avoided,  which  of  the  two  has 
maintained  the  most  exact  chronological  sequence. 
If  we  compare  the  first  and  the  third  Gospels 
with  one  another,  it  appears  that  Luke  xvii.  23,  24, 
and  Matt.  xxlv.  23-27 ;  moreover  Luke  xvii.  26,  27, 
and  Matt.  xxlv.  37-33,  as  well  as  Luke  xvii.  35-37, 
and  Matt.  xxlv.  40,  41,  coincide  almost  verbally! 
Now,  it  is  true  the  possibility  cannot  be  doubted 
that  our  Lord  uttered  several  of  these  savings  on 


several  occasions,  but,  on  the  other  hand,  it  can 
hardly  be  denied  that  many  of  the  words  here  givoa 
by  Luke  appear  in  Matthew  in  a  much  more  happy 
and  natural  connection ;  that  it  is  much  more  prob- 
able that  our  Saviour,  towards  the  end  of  His  life, 
spoke  to  His  intimate  disciples  alone  concerning 
these  secrets  of  the  future,  and  not  some  weeks  be- 
fore to  a  circle  of  hearers  so  mixed  as  that  in  the 
midst  of  which  Luke  here  places  us;  and  that  finally 
it  is  almost  inconceivable  that  the  long  eschatologi- 
cal discourse.  Matt,  xxiv.,  should  have  consisted  in  a 
great  measure  only  of  reminiscences  of  a  previous 
instruction,  Luke  xvii.  From  all  these  grounds  we 
believe  that  Luke  xvii.  22-37  stands  in  about  the 
same  relation  to  Matt.  xxiv.  as  Luke  vi.  17-49  and 
ch.  xii.  22  seq.,  to  Matt.  v.  7.  In  opposition  to 
Schleiermacher  and  Olshausen,  who  concede  to 
Luke  the  preference,  we  thmk,  with  Ebrard,  Lange, 
and  otliers,  that  we  see  m  the  redaction  of  the  third 
gospel  in  this  place  heterogeneous  elements,  that  is, 
such  as,  although  in  themselves  undoubtedly  genuine, 
have  yet  been  here  inserted  only  because  of  the  op- 
portunity, and  outside  of  their  "original  historic  con- 
nection ;  but  we  prefer  to  assume  that  the  Saviour 
on  this  occasion  did  communicate  a  certain  eschato- 
logical instruction,  without,  however,  already,  as  after-  ''^, 
wards,  speaking  of  the  destruction  of  Jerusalem,  but  ^' 
that  individual  striking  expressions  from  a  later  dis-  *• 
course  have  been  by  Luke  woven  proleptically  into 
this  one.  How  much  has  been  transferred  from  one 
discourse  to  the  other,  it  is  probable  will  never  admit 
of  any  other  than  an  approximate  determination. 

Bays  will  come. — The  psychological  connec- 
tion of  this  first  word  to  the  disciples,  and  of  the 
last  to  the  Pharisees,  strikes  the  eye  at  once. 
Scarcely  has  the  Saviour  uttered  the  assurance  that 
the  kingdom  of  God  already  exists  in  the  midst  of 
them,  when  He  thinks  also  of  the  prerogative  of  His 
disciples,  who  had  been  already  received  into  the 
same,  but  at  the  same  time — and  how  could  it  at 
such  a  tune  be  otherwise  ? — on  the  pain  of  impending 
separation.  It  is  as  if  He  feared  that  His  friends, 
from  the  assurance  that  the  kingdom  of  God  had 
already  really  come,  would  now  also  draw  the  conclu- 
sion that  the  King  would  forever  abide  in  the  midst 
of  them.  As  He  is  far  from  blowing  up  again  even 
the  weakest  spark  of  an  earthly  hope  wliich  He  had 
previously  controverted  with  so  much  emphasis.  He 
now  makes  haste  to  prepare  them  for  grievous  times. 
Lender  the  pressure  of  manifold  tribulations,  they 
were  for  the  moment  to  wish  in  vain  to  see  even  one 
of  the  victorious  blessed  days  of  the  revelation  of  the 
Messiah.  The  Saviour  is  thinking  of  one  of  those 
days  of  happiness  such  as  only  the  aliiiv  /j.eWcci'  could 
and  should  bring.  He  does  not  mean  that  they 
would  long  for  one  of  the  days  which  they  were 
now  experiencing  in  converse  with  the  yet  "humil- 
iated Christ,  but  that  they  would  sigh  after  the  reve- 
lation of  the  Glorified  One,  who  should  bring  an  end 
to  all  their  wretchedness  and  satisfaction  "to  their 
longing.  We  must  not,  therefore,  explain  with 
Bcngel,  "  cupiditatem  illam  postea  scdavii  Para- 
dcliis,"  but  rather,  '■'■hanc  cupiditatem  taniummodo 
acdare  potest  Farusia.'"  Impelled  by  this  natural 
but  impatient  longing,  they  might  easily  incur  the 
danger  of  allowing  themselves  to  be  misled  by  folse 
Messiahs,  against  which  the  Saviour  warns  tlicm  in 
the  following  verse. 

Vs.  23.  Go  not  after  them.  —  Comp.  Matt. 
xxiv.  23-27,  and  Lange,  ad  loc.  It  is  without 
ground  that  Schleiermacher  here  disputes  that  we 


CHAP.  XVn.  20-37. 


267 


are  to  understand  false  Messiahs.  Let  the  reader 
call  to  mind  also  the  Goetse,  who  shortly  before  the 
destruction  of  the  Jewish  state  led  so  many  thou- 
sands by  the  promise  of  miracles  into  the  wilderness 
and  into  destruction.  See  Josephus,  Ant.  Jud.  xx. 
8,  6.  Comp.  De  Bell.  Jud.  ii.  13,  4 ;  Acts  v.  36,  37 ; 
xxi.  38,  and  Homily  76  of  Chrysostom. 

Vs.  24.  The  lightning  that  lighteneth. — The 
tcrimm  comparaiionis  between  the  Parusia  and  the 
swiftness  of  the  lightning  which  shows  itself  on  the 
dark  sky,  is  not  its  unexpected  appearance,  but  its 
indubitable  visibleness ;  even  as  one,  when  the  Ught- 
niug  flashes  from  one  region  of  heaven  to  the  other 
(e/c^7)s,  so.  x^p«s)>  '^^^^  ^°*  ^^^"^  *°  inquire  whither 
and  where  the  flash  shows  itself.  If  the  day  of  the 
Sou  of  Man  is  once  present,  this  will  no  more  be  a 
matter  of  doubt  than  it  is  a  matter  of  uncertainty 
whether  i)  auTpaTrr]  7}  aa-Tpdnrovcra  has  darted  through 
the  air  or  not.  'H/xepa  signifies  here  the  yrapovaia, 
■which  the  days  designated  in  vs.  22,  vf^epai,  do  not 
precede,  but  follow. 

Vs.  25.  First  .  .  .  suffer  many  things.— The 
prediction  of  suffering  and  dying  which  often  returns 
in  this  last  period  is  here,  too,  not  wanting.  "  In  vs. 
25  He  gives  the* great  deciding  announcement  against 
all  false  Trapariip-nffis,  that  the  Messiah  previovsli/, 
in  a  first  manifestation,  must  suffer  and  be  rejected. 
Bee  on  Matt.  xvi.  21 ;  xvii.  12."  Stier.  One  must, 
therefore,  not  by  any  means,  as  the  Pharisees  do, 
expect  the  promised  Parusia  too  early,  since  this 
must  in  any  case  be  preceded  by  a  mournful  event. 
Our  Lord  cannot  with  suSicient  earnestness  impress 
it  on  the  minds  of  His  disciples  that  His  way  goes 
down  into  the  depth,  while  they  are  secretly  dream- 
ing of  high  places  of  honor. 

Vs.  26.  In  the  days  of  Noah.— Comp.  on  Matt, 
xxiv.  37-89.  Although  the  coming  of  our  Lord  will 
be  the  perfect  redemption  of  His  disciples  out  of  all 
tribulations  (comp.  vs.  22),  it  is  here  represented  espe- 
cially as  a  judgment  upon  the  godless  and  unbehev- 
in"-  world,  and  this  judgment  is  typified  in  the  fate 
of^the  contemporaries  of  Noah.  The  Asyndeton  be- 
tween the  diflerent  verbs  heightens  the  living  and 
graphic  force  of  the  portrayal  of  their  careless  life  in 
the  midst  of  the  most  powerful  voices  of  awakening. 
We  may,  perhaps,  from  the  fact  that  the  terrible 
side  of  the  event  is  made  especially  conspicuous, 
while  the  delivery  of  Noah  is  not  mentioned,  con- 
clude with  some  probability  that  the  Saviour  ^ad- 
dressed these  words  originally  to  a  wider  circle  than 
that  of  His  beUeving  disciples. 

Vs.  28.  In  the  days  of  Lot,— The  second  ex- 
ample, which  Luke  alone  relates,  is  especially  re- 
markable, not  only  on  account  of  the  peculiar  coin- 
cidence in  character  between  the  here-mentioned 
time  and  the  antediluvian  period,  but  also  on  account 
of  the  striking  application  which  in  vs.  32  is  made 
of  the  history  of  Lot's  wife.  Here  also  there  is  no 
other  conception  of  the  destruction  of  Sodom  implied 
than  that  in  Genesis  xix.  and  elsewhere. 

Vs.  31.  He  which  shall  be  upon  the  house- 
top.  The  Saviour  gives  the  counsel  to  immediate 

flight,  with  the  abandonment,  in  case  of  need,  of  all 
that  is  possessed  on  earth.  It  is  true.  He  has  not  in 
this  connection,  as  in  Matt.  xxiv.  17,  as  yet  spoken 
of  the  destruction  of  Jerusalem  ;  but  the  admomtion 
is  in  tills  place  not  on  that  account  )jy  any  means 
incongruous,  as  De  Wette  precipitately  asserts.  Nor 
have  we,  with  Meyer,  to  understand  a  flight  for  de- 
liverance to  the  coming  Messiah.  This  last  explana- 
tion has  visibly  arisen  from  perplexity,  and  is  only 


seemingly  favored  by  the  example  of  Lot's  wife.  We 
may  here,  in  general,  understand  a  city  taken  by  in- 
vading enemies,  from  which  it  is  only  possible  to  save 
one's  life,  if  he  hui-ries  away  at  the  instant,  without, 
at  the  danger  of  life,  dragging  anything  with  him. 
The  same  is  the  case  with  him  who  is  fallen  upon  in 
the  field,  which  is  here  conceived  quite  as  generally 
as  the  city.  The  main  thought  is  evidently  this :  that 
no  temporal  possession  ought  to  engage  the  interest 
when  eternal  good  must  be  won  at  any  price.  Comp. 
Matt.  xvi.  25.  [I  do  not  see  how  any  one  can  regard 
vss.  31-37  as  anything  else  than  a  fraginent  of  our 
Saviour's  subsequent  prediction  of  the  destruction  of 
Jerusalem.  It  fits  perfectly  into  that,  while  it  is 
impossible  to  see  any  immediate  applicableness  here. 
It  is  doubtless  inserted  here  as  an  element  of  the 
eschatological  discourse  of  our  Lord,  and  so  far  con- 
nected with  the  preceding  context. — C.  C.  S.] 

Vs.  32.  Remember  Lot's  wife. — It  would  be 
inferring  too  much  from  this  remark  of  our  Lord  to 
wish  to  conclude  from  it  that  He  assimaes  that  Lot's 
wife  was,  on  account  of  her  momentary  transgression, 
given  over  to  endless  misery.  Much  more  temper- 
ately has  Luther  judged  concernmg  it:  "For  her 
disobedience'  sake.  Lot's  wife  must  bear  a  temporal 
punishment,  but  her  soul  is  saved.  1  Cor.  v.  5."  As 
to  the  rest,  in  what  her  trespass  consisted  is  suflS- 
ciently  well  known  from  Genesis  xix.  26.  Through 
her  unlawful  looking  back,  she  has  become  the  type 
of  that  earthly-mindedness  and  self-seeking  which 
wishes  to  preserve  the  lesser  at  any  cost,  and  thereby 
loses  the  greater.  It  is  worthy  of  note,  that  in  the 
book  of  the  Wisdom  of  Solomon,  also,  chap.  x.  7, 
the  same  warning  image  is  held  up  before  us,  so  that 
this  passage  in  the  Gospel  is  one  of  the  very  few  in 
which  we  may,  perhaps,  find  an  indirect  allusion  to 
one  of  the  Apocryphal  books.  Respectmg  the  exact 
manner  of  the  death  of  Lot's  wife,  and  the  legend 
concerning  the  pillar  of  salt,  see  the  Commentaries 
on  Genesis  xix.,  especially  the  remarks  of  T.  W.  I. 
ScHROEDER,  Bas  ersfc  Buck  Mosis  ausgdcgt,  Berlin, 
1844,  p.  373. 

Vs.  33.  Whosoever  shall  seek  to  save  his 
life. — See  on  chap.  ix.  24,  and  comp.  Matt.  x.  39  ;  John 
xii.  25. — Zoooyovvffei,  preserve  alive,  as  in  Acts  vii. 
19,  namely,^  m  the  last  decisive  moment  at  the  Paru- 
sia. The  Saviour's  discourse  here  goes  yet  deeper, 
inasmuch  as  He  here  speaks  not  merely,  as  before, 
vss.  26-30,  of  the  danger  which  threatens  those  en- 
tirely careless,  but  also  of  that  which  threatens  such 
disciples  as,  like  Lot's  wife,  had  indeed  made  tlie 
first  step  towards  escapmg  the  future  destruction, 
but,  alas  !  afterwards  remained  standing  midway  in 
the  way  of  salvation. 

Vs.  34.  I  teU  you. — Comp.  on  ^fatt.  xxiv.  40 
seq.  The  Saviour  strengthens  His  admonition  still 
more  by  allusion  to  the  definitive  terrible  dmsmi, 
which  will  comcide  with  the  great  decision.  At  Wis 
commg,  that  is  torn  asunder  which  outwardly,  as 
well  as  inwardly,  appeared  to  be  as  closely  as  pos- 
sible joined  together.  Two  examples  thereof  Luke 
nives,  while  the  third,  vs.  36,  appears  to  be  trans- 
ferred from  Matt.  xxiv.  40.  See  notes  on  the  text. 
The  first  is  taken  from  companionship  at  night ;  the 
other  from  companionship  by  day.  Tai'-T?)  ttj  vvktI 
is  not  in  the  sense  of  temporeillo  calamitoso  (Grotius, 
Kuinocl),  but  is  a  simple  designation  of  the  tune 
which  one  is  wont  to  spend  upon  his  bed,  perhaps 
with  the  secondary  thought  of  the  uncertainty  of  the 
Parusia,  which  comes  as  a  thief  in  the  night,  Matt, 
xxiv.  44.     At  the  beginning  of  the  second  example, 


268 


THE   GOSPEL  ACCORDING  TO  LUKE. 


vs.  35,  we  might,  on  the  other  hand,  supply:  ravr-p 
Tfj  vuepa.  Unexpectedly  does  the  Parusia  come'; 
whether  by  day  or  by  night  is  all  one ;  dissimilar, 
only  outwardly  united  things  are  then  forever  sev- 
ered. By  the  KXivrj  /xia  we  have  not  necessarily  to 
understand  conjugal  companionship — at  all  events 
both  pronouns  are  masculine — but  every  connection 
which  is  intimate  enough  to  entitle  to  a  common  bed, 
as  was  the  case  in  the  following  example  with  the 
common  labor  by  day.  On  the  other  hand,  there  ap- 
pear in  the  other  example  two  women  (^la,  fr^pa), 
who,  according  to  the  Oriental  custom,  are  grinding  ■ 
upon  the  hand-mill  there  in  use.  Exodus  xi.  6,  and 
are,  therefore,  occupied  with  one  and  the  same 
appointed  work.  No  matter  now  whether  the  Parusia 
come  by  day  or  by  night,  one  of  the  two  is  taken 
away,  the  other  left ; — in  which,  of  course,  it  is  un- 
derstood that  our  Lord  is  not  thereby  giving  any  fixed 
rule.  Two  may  be  on  one  bed  and  "both  taken ;  two, 
on  the  other  hand,  may  be  laboring  in  one  field 
and  both  be  left ;  but  it  may  be  that  even  the  most 
intimate  companionship  will  be  interrupted  by  the 
Parusia.  The  one  is  taken,  comp.  John  xii.  26 ; 
xiv.  3,  the  other  surrendered,  without  respect  of  per- 
sons, to  the  certain  catastrophe. 

Vs.  36.  Where,  Lord?— Not  an  expression  of 
terror  {quomodo,  Kuinoel),  but  a  definite  mquiry 
after  the  locality  in  which  all  this  should  take  place ; 
even  as  the  Pharisees,  vs.  20,  had  inquired  definitely 
after  the  time  of  the  revelation  of  the  kmgdom  of 
God.  Although  now  the  Saviour,  in  this  connection, 
accordmg  to  Luke,  has  not  been  speaking  particu- 
larly of  the  destruction  of  Jerusalem,  it  seems,  how- 
ever, as  if  the  disciples  had  a  presentiment  that  the 
predicted  scenes  of  terror  might,  perhaps,  come  to 
pass  even  in  their  neigliborhood,  in  the  Holy  Land, 
and  wished  now  that  the  Saviour  would  compose 
their  fears  about  this.  He,  however,  gives  them 
neither  an  evasive  nor  an  entirely  definite  answer ; 
but  only  recites  a  proverb,  respecting  which,  comp! 
on  Matt.  xxiv.  28.— n  aiibfia,  in  Matt,  to  Trriua,  to 
be  understood  especially  of  the  animal  body,  which 
as  soon  as  it  lies  lifeless  becomes  the  welcome  spoil 
of  birds  of  prey.  If  one  does  not  incline  to  see  here 
any  allusion  to  the  Roman  eagles  which  swept  down 
upon  the  unhappy  Jerusalem,  as  upon  their  prey,  we 
can  then,  in  general,  paraphrase  this  answer  thus 
(Stier) :  "  Everything  in  its  time  and  order,  accord- 
mg to  what  belongs  to  it !  Ask  not  with  importu- 
nate curiosity  after  Where,  How,  or  When,  but  be- 
hold :  Where  the  corruption  of  death  is,  there  must 
the  eagles  come !  When  it  has  become  night,  then  will 
the  lightning  bring  an  awful  light !  Only  do  you 
take  care  to  be  found  as  the  Uvmg  and  as  children 
of  the  fight ! "  In  no  case  have  vv^e  occasion,  with 
De  Wette,  to  complain  that  the  enigmatical  proverb 
has,  by  the  redaction  of  Luke,  lost  m  perspicuity. 


DOCTRINAL  A^B  ETHICAL. 

1.  The  answer  of  our  Lord  to  the  question  of  the 
Pharisees,  when  the  kingdom  of  God  shall  come,  is 
of  the  utmost  moment  for  controverting  aU  grosslv 
sensuous  chiliastic  expectations  and  notions  which  in 
the  course  of  the  ages  have  ever  and  anon  come  up 
in  the  bosom  of  the  Christian  church.  The  longing 
of  the  Pharisees  to  be  able  to  state  :  Lo  here,  lo  there, 
has  remained  alive  in  the  hearts  of  thousands  who 
bear  the  Saviour's  name.  It  is  the  natural  conse- 
quence of  earthly-mindedness  and  pride,  which  even 


m  the  regenerate  is  mdeed  kept  down,  but  not  yet 
eradicated.     From  such  eyes  the  secret  power  and 
tlie  spiritual  form  of  the  kingdom  of  God  is  even  to- 
day hiddeu.     It  is  easier,  moreover,  to  comprehend 
in  their  full  force  the  parable  of  the  Treasure  and 
that  of  the  Pearl,  than  that  of  the  Mustard-Seed  and 
that  of  the  Leaven.    Very  often,  also,  there  is  found, 
even  in  Christians,  the  craving  for  heathen  display 
of  signs,  which  at  bottom  bears   witness,   not  to  a 
strong,  but  to  nothing  else  than  a  weak,  faith.     Over 
against  this  coarser  or  more  refined  ChiUasm,  there 
stands  a  more  or  less  one-sided  Spirituahsm,  which, 
perhaps,  has  found  acceptance  in  yet  more  extended 
circles.     Not  seldom  has  the  saying,  that  the  kmg- 
dom of  God  comes  oh  juera  iraparripiicrfws,  been  mia- 
used  and  exaggerated,  in  the  sense  that  this  kingdom 
will  never  on  earth  display  itself  m  a  glorious  form 
worthy  of  itself.    No ;  the  kingdom  of  God  comes 
not  with  observation,  but  when  it  has  once  come,  we 
shall  nevertheless   be  well   able  to  say :  Lo  here ! 
For  here,  too,  holds  good  Oetmger's  word :  "  Cor- 
poreality is  the  end  of  God's  ways."     Chifiasm,  how- 
ever, for  the  most  part,  in  view  of  the  body,  over- 
looks the  spirit ;  Spiritualism,  in  view  of  the  spirit, 
the  body ;  both  forget  that  man  in  this  sphere  also 
may  not  arbitrarily  sunder  what  according  to  God's 
ordinance  is   meant  to  be  forever  most  intimately 
united.     To  grossly  sensual  Chiliasts  we  are  to  hold 
up  the  utterance :  "  The  kmgdom  of  God  is  already 
m  the  midst  of  us,"  while  one-sided  SpirituaUsts  must 
be  reminded  of  the  Saviour's  declaration  to  His  dis- 
ciples:   "For  as  the  lightning,  &c.— so   shall  also 
the  Son  of  man  be  in  His  day."     The  kingdom  of 
God  comes  with  gentle,  scarcely  noticeable  step,  but 
not  to  remain  invisible. 

2.  A  threefold  coming  of  the  kingdom  of  God  i^ 
to  be  distmg-uished  :  First,  the  Saviour  appeared  in  hu- 
miUty,  in  an  humble  servant's  form ;  alter  that  He 
comes  in  the  Spirit  invisible,  but  with  heightened 
power ;  finally,  in  majesty  and  glory  m  the  clouds  of 
heaven.  The  first  phase  endured  thirty-three  years,  the 
second  has  endured  already  more  than  eighteen  centu- 
ries, and  the  last  makes  of  the  present  economy  a  deci- 
sive end.  The  first  period  was  concluded  by  the  Pas- 
sion and  Deatli  of  our  Lord ;  the  second  wUl  not  end 
without  a  sorrowful  Passion  of  His  dearly-purchased 
church ;  the  last  reveals  the  perfect  glory  which  shall 
come  in  the  place  of  suflering  and  striving,  for  the 
Head  as  for  the  members. 

3.  It  is  a  great  error  and  gives  occasion  to  many 
misunderstandings,  when  that  which  our  Lord  here 
says  of  the  kingdom  of  God  is  applied  without  any 
limitation  to  the  Christian  church.  So  long  as  the 
kingdom  of  God  is  not  fully  come,  it  becomes  no  one 
to  say  decisively  and  exclusively  :  "  Lo  here  !  or,  lo 
there ! "  By  this,  however,  it  is  by  no  means 
intended  that  there  are  no  definite  signs  by  which 
the  true  Church  of  the  Saviour  can  be  known  as 
such,  and  distinguished  from  false,  apostate  churches. 
Word  and  satframents  remain  the  tokens  of  the  true 
outwardly  visible  Church,  to  which  every  believer 
must  attach  himself;  and  therefore  the  Evangehcal 
Church  of  our  days  is  to  strive  not  less  against  a 
one-sided  Clericalism  than  against  a  sickly  Darbism, 
which  does  not  allow  the  church  constitution  estab- 
hshed  by  the  Saviour  and  His  apostles  to  assert  its 
rights. 

4.  The  Donatistic  striving  which  has  revealed 
itself  in  the  course  of  the  centuries  in  all  manner  of 
forms  among  believers,  is  here  condemned  by  our 
Lord  in  its   inmost  essence.     Men  are  bent  upon, 


CHAP.  XYn.  20-37. 


269 


making  even  now  an  external  distinction  upon  one 
bed  upon  one  field,  at  one  mill,  between  believers 
and'  unbelievers ;  the  Saviour,  on  the  other  hand, 
will  not  have  the  external  union  of  that  which  is  dis- 
similar, if  it  already  exists,  destroyed  by  force  until 
He  Himself  appear  "with  His  fan  in  His  hand.  Sepa- 
ratism is  an  anticipation  of  the  great  day  of  deci- 
sion. 

5.  There  is  a  heaven-wide  distinction  between 
the  eschatological  expectations  which  the  friends  of 
modern  liberalism  cherish,  and  those  which  are  called 
forth  by  this  teaching  of  our  Lord.  It  is  commonly 
supposed  that  in  the  proportion  in  which  the  prin- 
ciples of  humanitarianism,  culture,  free  thought,  and 
the  like,  are  more  and  more  widely  diffused,  the  world 
wiU  become  ever  increasingly  wiser,  better,  and  hap- 
pier. The  Saviour  here  opens  to  us  a  very  different 
view  of  the  tunes  immediately  before  the  end.  Of  cul- 
ture and  false  semblance  of  external  secular  enlighten- 
ment, there  vdW  then  undoubtedly  be  as  little  lack  as 
in  the  davs  of  Noah  and  Lot.  But  instead  now  of 
the  great  "mass  becoming  continually  better  and  more 
earnest,  we  have  to  expect,  on  the  other  hand,  ac- 
cording to  the  Saviour's  words,  a  time  of  carelessness, 
hardemng,  and  carnal  security,  just  like  that  which 
preceded"  the  destruction  of  "the  ancient  world  and 
the  ruin  of  Sodom.  These  are  the  perilous  tunes  in 
the  last  days,  of  which  Paul  also  speaks,  2  Tim.  iii.  1 ; 
and  all  which  in  the  Apocalypse  is  prophesied  of  the 
great  apostasy  of  the  last  period  of  the  world,  is  only 
a  wider  expansion  of  the  theme  here  given. 

6.  The  Saviour  emphatically  teaches  us  how  the 
human  race  remains  at  all  times  ever  alike  in  the 
midst  of  continually  growing  judgments  of  God. 
The  contemporaries  of  Noah  and  of  Lot,  the  Anti- 
christ who  shall  arise  before  the  last  Parusia,  are 
men  of  one  sort.  On  these  grounds  the  here-men- 
tioned earlier  judgments  may  also  be  regarded  as 
tviDes  and  svmbols  of  the  yet  following  ones,  and  of 
the  last  of"  all.  Because  in  the  neighborhood  of 
Xoah  and  of  Lot  carelessness  had  reached  the  highest 
grade  these  generations  are  especially  fitted  to  be 
the  type  of  tlie  last  generation  which  shall  see  the 
comino-  of  the  Lord.  No  wonder,  therefore,  that  m 
the  epistles  of  Peter  and  Jude  the  history  of  the 
flood  and  of  the  destruction  of  Sodom  have  attributed 
to  them  so  great  a  significance  and  so  high  a  value. 
See  1  Peter  iii.  19-21 ;  2  Peter  ii.  5-9  ;  Jude  7. 

7  There  exists  a  sublime  parallelism  m  the  way 
in  which  the  Saviour,  vss.  26-29,  has  described  the 
davs  of  Noah  and  Lot.  This  uniformity  and  this 
rhvthm  of  the  words  acquires,  however,  a  higher 
sirJ^nificance  if  we  find  therein  an  exact  expression  of 
the  wonderful  agreement  which  exists  between  men 
and  thint's  in  earlier  and  later  times.  The  caieless 
worldlv  fife  reveals  itself  from  century  to  century, 
every  "tuTje  in  the  same  stereotyped  phases  and 
forms.  But  just  as  unexpected  as  were  the  flood  and 
fiery  rain,  will  also  the  last  coming  of  the  Lord  be— a 
dav  which  bedns  like  other  days,  and  finds  the  one 
on"  Ins  bed,  aliother  in  the  field,  and  a  third  at  the 
mill ;  but  it  will  not  end  like  other  days. 

HOMILETICAL  AXD  PBACTICAL. 


The  permitted  and  the  unpermitted  longing  after 
the  revelation  of  the  kingdom  of  God.— Agreement 
and  difference  between  the  inquiry  of  the  Pharisees, 
Luke  xvii.  20,  and  that  of  the  disciples,  Acts  i.  6.-- 
The  tokens  of  the  coming  of  the  kingdom  of  God 


are:  1.  Not  so  palpable ;  2.  not  so  dubious  ;  3.  not  so 
restricted,  as  human  short-sightedness  imagines :  a. 
not  with  observation ;  b.  it  is  in  the  midst  of  you : 
c.  and  one  shall  not  say  it  is  (exclusively)  here  or 
tbere. — The  still  and  hidden  coming  of  the  kingdom 
of  God  in  hearts  and  in  the  world :  1.  The  Pharisees 
forget  it;  2.  it  is  explicable  from  the  nature  of  the 
kingdom  of  God ;  3.  it  is  confirmed  by  history ;  4.  it 
is  assured  for  the  future. — The  kmgdom  of  God  is  in 
the  midst  of  you :  1 .  What  an  inestimable  matter  of 
thanksgiving ;  2.  what  a  heavy  accountability. — The 
kingdom  of  God  in  the  midst  of  us  avails  us  not,  so 
long  as  it  is  not  come  into  our  heart. — The  presages 
of  the  last  coming  of  the  Lord:  1.  Pamful  longing 
(vs.  22) ;  2.  dangerous  misleading  (vss.  23-25) ;  3. 
growing  carelessness  (vss.  26-30).— When  the  Sa- 
viour is  missed  with  sorrow  and  expected  with  long- 
ing desire.  He  no  longer  makes  long  delay.— Even 
the  best  disciple  of  the  Saviour  is  exposed  to  the 
danger  of  being  misled  by  false  seeming.— The  vox 
populi  in  the  kingdom  of  God  by  no  means  the  vox 
Dei. — The  lightning  flash  which  illumines  the  dark 
heavens,  the  fmage  of  the  appearance  of  the  Son  of 
Man,  who  makes  an  end  of  the  dark  night  of  the 
^orld.— The  Divine  necessity  of  the  suffering  which 
precedes  the  glorifying  of  the  Saviour.— The  history 
of  the  past  a  pro'phecy  of  the  yet  hidden  future.— 
What  is  it  that  has  come  to  pass?  Even  that  that 
shall  come  to  pass  hereafter,  Eccles.  i.  9.— The  days 
of  Noah  an  image  of  the  days  of  the  Son  of  Man. 
In  both  we  see :  1.  A  decisive  judgment  pronounced ; 

2.  a  long  delay  occurrmg ;  3.  a  careless  unconcern 
maintained;  4."a  righteous  retribution  descending; 
5.  a  sure  refuge  open.— The  unaltered  character  of 
careless  indifference :  1.  In  the  days  of  Lot ;  2.  at  the 
destruction  of  Jerusalem ;  3.  at  the  last  coming  of 
our  Lord. — Careless  unconcern  in  view  of  threatening 
jud'Tnent:  1.  An  ancient  evil;  2.  a  dangerous  evil; 

3.  a°curable  evil.— The  dav  of  the  Son  of  Man  a  day 
of  terror  and  glory.— The  warranted  and^  the  de- 
plorable impulse  of"  self-preservation.— Lot's  wife  a 
monument  of  warning  for  earthly-minded  disciples 
of  the  Lord ;  we  see  her :  1.  Graciously  spared ;  2  at 
the  beginning  delivered;  3.  presumptuously  dis- 
obedient ;  4.  wretchedly  perishing.— ^\  hoever  will 
aiTive  in  Zoar  must  no  longer  look  back  towards 
Sodom. —No  earthly  gain  can  make  good  harm 
to  the  soul.— The  unexpected  separation  of  that 
which  was  extemaUy  united,  on  its :  1.  Terrible ; 
2.  beneficent;  3.  powerfully  awakening  and  comfort- 
incr  «ide.— True  fellowship  is  that  which  outlives  the 
lalt  day.— The  coming  of  the  Lord  the  end  of: 
1  Slothful  rest;  2.  slavish  labor;  3.  constrained  com- 
panionship.—Where  the  carcass  is  thither  do  the 
ea-les  -ather:  a  proverb  confirmed  in  the  history : 
1.  Of  tlie  heathen;  2.  of  the  Jewish;  3.  of  the  Chris- 
tian,  world.  .     _ 

Stakke-  —  Canstkis:  —  Wlioever  conceives 
Christ's  kingdom  as  fleshly  and  earthly,  will  never 
learn  to  know  it,  much  less  attain  thercto.-A  o.a 
p^ll^l  Tub  ;— Whoever  seeks  the  kingdom  oi  Goa 
^vithout  himself,  loses  it  within  himseU—HEDixGER: 
-Christ's  comfort,  presence,  and  hght  often  hide 
themselves  in  temptation.— Quessel  :— Let  us  not 
follow  that  which  men  tell  us,  but  that  which  Jesus 
Christ  first  told  us  in  the  Scriptures  and  confirmed 
by  miracles. -What  takes  place  httle  by  little 
through  faith  will  take  place  in  one  instaiit  when 
Jc^us  Christ  shall  show  Himself  visibly  to  all  men  to 
1 1  l^e  the  worid.  Now  is  the  day  ot;^man,  then  will 
t  be  the  day  of  God.-C.KSTEiN  :-The  securer  the 


270 


THE  GOSPEL  ACCORDING  TO  LUKE. 


world,  the  nearer  Jesus  Christ  with  His  kingdom, 
1  Thess.  V,  3. — Brentius:— It  is  an  evil  plague  that 
men,  when  God's  judgments  break  in,  become  the 
worse  the  longer  they  threaten;  this  should  of  right 
bring  us  to  consideration. — Like  sins  occasion  like 
punishments,  God  in  His  nature  unchangeable. — 
The  end  of  a  thing  is  better  than  the  beginnmg ;  jet 
let  us  seek  to  persevere  in  the  way  that  we  have 
begun  even  to  the  end,  that  we  may  not  tempt  God, 
Rev.  iii.  5. — When  people  are  diverse,  so  is  also  the 
end  of  the  world  diverse. — When  proverbs  have  a 
good  Biblical  sense,  and  express  a  matter  briefly,  we 
may  very  profitably  and  becomingly  avail  ourselves 
of  them. 

Heubner  : — The  fleshly  man  esteems  all  according 
to  the  outward  pomp  and  glitter. — It  is  suspicious 


for  a  preacher  to  create  &  furore^  which  is  often  only 
a  fire  of  straw.— The  salvation  of  the  church  comes 
not  through  intervention  of  the  power  of  the  state, 
but  from  within.— Knapp:— Live  thyself  continually 
deeper  and  more  intunately  into  the  kingdom  of  God. 
— Chr.  Palmer  : — How  differently  our  Lord  answera 
the  question,  When  does  the  kingdom  of  God  ap- 
pear? in  the  ca-se  of  different  questioners :  a.  to  those 
who  as  yet  knew  nothing  thereof  He  says.  It  is 
already  here ;  h.  those  who  already  bear  it  in  their 
hearts  He  pomts  to  the  future,  for  wliich  they  should  | 
watch,  wait,  and  hold  themselves  ready. — Whereby 
we  may  try  ourselves  as  to  whether  our  hope  in  the 
coming  of  the  kingdom  of  God  is  not  a  delusive  one. 
— Neander  :— The  kingdom  of  God  cometh  not  with 
observation. 


3.  The  Judge  and  the  Widow  (Ch.  XVIII.  1-8). 

1  And  he  spake  a  parable  iinto  them  to  this  end,  that  men  [they'l  ought  always  to 

2  pray,  and  not  to  famt  [become  discouraged];  Sayhig,  There  was  in  a  rcertainl  city  a 
6  [certamj  judge,  which  feared  not  God,  neither  regarded  man :  And  there  was  a  widow 

4  m  that  city ;  and  she  came  unto  him,  saying,  Avenge  me  of  mine  adversary.  And  he 
would  not  for  a  wliile :  but  afterward  he  said  within  himself,  Though  I  fear  not  God 

5  nor  regard  man ;  Yet  because  this  widow  troubleth  me,  I  will  avengl;  her,  lest  by  her 

6  continual  coming  [coming  forever,  eis  raos]  she  weary  [stun,  or,  distract!  me.     And 

7  the  Lord  said,  Hear  what  the  unjust  judge  saith.     And  shall  not  God  avenge  his  own 

8  elect,  which  cry  day  and  night  unto  him,  though  he  bear  long  with  them?  I  tell  you 
that  he  will  ^avenge  them  speedily.  Nevertheless,  when  the^Son  of  man  cometh,  shall 
he  [indeed,  apa\  hud  faith  on  the  earth  ? 

'  Vs.  1.— AiTTou's.    See  Lachjiann  and  Tischendorf,  ad  locum. 


EXEGETICAIi  AND  CEITICAIi. 

Vs.  1.  And  He  spake — Although  it  is  possible 
that  between  this  and  the  immediately  preceding 
discourse  of  the  Saviour  some  intervening  discourses 
were  delivered  (Olshausen,  Schleiermacher),  yet  this 
hypothesis  is  not  indispensably  necessary,  as  the  con- 
nection of  the  parable  of  the  Unjust  Judge  with  the 
foregoing  discourse  about  the  Parusia,  strikes  the  eye 
at  once.  The  Saviour  had  already  long  before  an- 
nounced that  heavy  times  were  coming,  in  which  con- 
flicts and  oppression  would  by  no  means  be  wantmg 
to  His  people ;  what  could  He  now  do  better  than  to 
admonish  them  to  persevering  prayer,  that,  at  last, 
the  long-sighed-for  iKSiKTjan,  vs.  Y,  might  become 
their  happy  lot  ?  The  parable,  according  to  this,  is 
principally  addressed  to  His  disciples  {avrov?,  comp. 
ch.  xvii.  22),  and  the  not  becoming  discouraged 
against  which  a  warning  is  here  given  with  so  much 
earnestness,  is  not  the  neglect  of  the  Christian  voca- 
tion generally,  but  especially  of  pi-ayer,  as  sufficiently 
appears  from  the  example  of  the  Widow. 

_  Vs.  2.  A  certain  judge — According  to  Deut. 
xvi.  18,  Israel  must  have  in  all  the  gates  of  the  city 
judges,  who  in  cases  that  occurred  had  to  dehver 
sentence,  and  were  under  obligation  to  administer 
justice,  without  respect  of  persons.  See  Exodus 
xxiii.  6-9 ;  Lev.  xix.  15.  In  the  days  of  our  Lord, 
also,  such  municipal  tribunals  existed,  Matt.  v.  21- 
22  ;  and  it  is  not  impossible  that  the  narrative  before 
us  was  taken  from  life.     The  character  of  the  judge 


here  delineated  is  of  such  a  kinc?  that  he  allows  hun- 
self,  v.'ith  perfect  recklessness,  to  be  controlled  by 
the  most  shameless  selfishness.  Of  the  two  impulses 
which  often  restrain  men  from  evil — the  fear  of  God 
and  respect  to  men— neither  one  is  able  to  move 
him  to  strict  righteousness.  He  is  destitute  of  the 
character  of  genuine  Old  Testament  piety,  (p6Pos  r. 
@eod,  as  well  as  of  respect  for  the  judgment  of  others. 
Thus  does  he  stand  even  below  the  ungodly,  who  at 
[  least,  still  have  the  latter,  and  what  is  the  worst,' he 
is  not  even  ashamed  of  this  his  reckless  temper  in 
his  soliloquizing. 

Vs.  8.  Avenge  me. — The  widow  desires  not  only 
that  he  will  at  last  make  an  end  of  her  tedious  suit 
(Schleiermacher),  but  that  he  will  deliver  her  forever 
from  the  hand  of  a  mighty  adversary,  who  is  obsti- 
nately persecuting  the  helpless  woman.  Although  now 
every  soul  that  finds  itself  in  similar  distress  may,  in 
a  certain  sense,  be  compared  to  such  a  womanj  yet 
the  connection  of  the  discourse  gives  us  occasion  to 
find  here  in  particular  an  intimation  of  the  Church 
of  the  Lord,  wliich  before  His  napovala  is  in  appar- 
ent defcncelessness  exposed  to  the  obstinately  assail- 
ing might  of  the  world  and  sin,  while  it  a  thousand 
times  appears  as  if  she  called  on  God  entirely  mvain 
for  deliverance  and  victory. 

Vs.  4.  A  ■while,  i-Ttl  xpovuv,  allqnamdm^  Eras- 
mus. Indefinite  indication  of  the  comparatively  lon^ 
time  during  which  all  entreaty  might  appear  in  vain.— 
In  the  days  of  the  great  tribulations.  Matt.  xxiv.  21, 
22.  They  mus-t  be  spent  in  prayer,  these  days,  but 
reach  an  end  as  surely  as  the  widow's  time  of  trial. 


CHAP.  XYin.  1-8. 


271 


The  justice  which  the  Unjust  Judge  executes  by  con- 
straint, the  Righteous  One  bestows  at  its  due  tune  will- 

ingly- 

Ys.  5.  Yet  because.— Comp.  chap.  xi.  8.  The 
iud<^e  gives  ear  to  the  widow,  because  her  endless 
complaining  becomes  unendurable  to  him.  How 
ereatly  the  beauty  of  the  parable  is  heightened  by 
tiie  fact  that  he  communicates  his  resolution  in  the 
form'  of  a  soUloquy,  strikes  the  eye  at  once.  The 
tra"-ical  fortune  of  the  widow  is  related  in  dramatic 

fQj.^_ EU  TeAor,  not  tandem  but  incessantly^  LXX  = 

-l^.ij  — h-Kui-nMCiiv,  properly  to  beat  one  black  and 
blue 'under  the  eyes,  but  then  also  proverbial  for 
the  designation  of  any  possible  torment,  comp.  1 
Cor.  ix.  27.  According  to  Meyer,  the  judge  is  to  be 
understood  as  having  really  become  afraid,  or  at  least 
having  scoffingly  presented  the  case  to  himself  that 
the  woman  might  become  desperate,  and  undertake  to 
make  an  attack  upon  him  and  strike  him  in  the  face. 
Possible,  undoubtedly ;  but  surely  this  was  no  feature 
that  would  have  suited  well  to  the  image  of  a  de- 
fenceless and  supplicatmg  widow,  since  she  in  this 
way  would  have  been  transformed  into  a  fury.  As 
to  the  rest,  it  appears  from  the  whole  monologue  that 
it  is  only  selfishness  that  determines  the  judge  now 
to  yield,  as  it  had  before  unpelled  him  to  unright- 
eousness. The  Vulgate,  Ne  sugiUet  me.  Luther's 
marginal  gloss :  "  That  she  may  not  plague  and  tor- 
ture me,  as  they  say  of  impetuous  and  wanton  people  : 
■How  much  the  man  plagues  me."  WeU  expressed 
is  the  proverbial  character  of  the  style  of  speakmg 
in  the  Dutch  translation :  Opdat  zy  niet  kome  en  my 
Jiet  hoofd  breke.  [That  she  may  not  come  and  break 
my  head  for  me.] 

Ys.  6.  Hear  what. — In  surprismg  wise  the  Sa- 
viour holds  the  man  of  power  to  the  word  which  He 
has  Hhnself  put  in  his  mouth.  Here,  also,  rising  from 
the  humanly  unperfect  to  the  Divinely  perfect  as  be- 
fore, ch.  xi.  5  ;  xvi.  8  :  in  which,  of  course,  we  have 
to  take  careful  note  of  the  tertium  comparationis. 
The  force  of  the  antithesis  in  the  question :  and 
shall  not  God,  &c.,  may  be  better  felt  than  ren- 
dered in  a  paraphrase.  As  to  the  rest,  here  also  the 
Elect  are  not  conceived  so  much  as  individuals,  but 
rather  as  a  collective  body,  although,  of  course,  what 
is  here  said  is  applicable  also  to  every  individual  m 
his  measure. 

Ys.  7.  Though  He  bear  long  with  them, 
Kol  fxaKpo^vixil  eV  avToh.—ln  the  reading  preferred 
by  us  it  is  not  necessary  to  take  Kai  in  the  sense  of 
Kaiirep,  quamvis,  comp.  Acts  vii.  5  ;  Heb.  iii.  9,  and 
elsewhere.  With  /j.aKpo^v/j.e'i  it  is  not  the  idea  of 
forbearance  in  general,  but  delaying  of  help  that  is 
to  be  adhered  to,  and  the  second  half  of  the  ques- 
tion, vs.  7,  is,  with  Meyer,  therefore,  to  be  para- 
phrased :  "  and  is  it  His  way  ui  reference  to  them  to 
delay  His  help  ?  "  It  appears  from  this  that  the  first 
member  of  the  question  requires  an  affirmative, 
the  second,  on  the  other  hand,  a  negative,  answer ; 
and  that  the  here-designated  fj.aKpoS)vfiia  stands  di- 
rectly in  contrast  with  the  ckSik:.  ttokIv  iv  rdx^t  which, 
vs.  8,  is  promised  in  the  most  certain  manner.  'Zxi 
desio-'nates  the  e'sAe/cToi  as  objects  of  a  delay,  in  re- 
spec°  to  which,  according  to  the  Saviour's  word,  it 
cannot  be  thought  that  it  should  endure  endlessly. 
He  "-ives  here,  therefore,  not  the  assurance  that  God 
is  fol'bearing  towards  His  own,  which  here  would  not 
be  at  aU  in  place,  nor  yet  that  He  for  their  sake 
postpones  the  punishment  of  His  enemies,  which  hs 
indeed  taught  m  other  places,  but  not  here  ;  but  He 


denies  that  God  can  to  the  last  withhold  a  help  which 
His  elect  so  ardently  entreat  from  Him. 

Ys.  8.  I  tell  you. — The  fixed  assurance  of  the 
opposite  of  the  negative  ^ta/cpo&.  eTr'  avrols-  God  is 
so  far  from  being  more  inexorable  than  the  Unjust 
Judge,  that,  on  the  contrary.  He  will  hasten,  after 
shorter  or  longer  delay,  to  assure  the  victory  to  the 
cause  of  right.  The  dKSiicTjcrii  runs  here  parallel  with 
the  Parusia  of  our  Lord,  at  which  His  enemies  are 
most  deeply  humbled.  While  this  irapovaia  was  in  the 
last  chapter  represented  as  the  terror  of  the  careless, 
it  is  here  described  as  the  deliverance  of  the  op- 
pressed, and  as  the  hearing  of  the  prayers  wliich 
have  day  and  night  ascended  from  the  hearts  of  the 
elect  towards  heaven. 

Nevertheless,  when  the  Son  of  Man  Com- 
eth.— After  the  Saviour  has  assured  His  own  that 
God  will  in  no  case  leave  their  complaints  unheard. 
He  emphatically  proposes  to  them  the  question, 
whether  they  would  indeed  exhibit  so  much  patience 
and  perseverance  in  prayer  as  the  Widow  had  dis- 
plaved,  and  shows  thereby  that  He,  at  least  in  rela- 
tion to  some  of  them,  doubts  thereof.  There  is  not 
the  least  ground  to  understand  here  any  other  than 
the  last  commg  of  the  Son  of  Man,  which,  it  is  true, 
presupposes  an  uninterrupted,  continually  ascending 
chmax  of  revelations  of  His  glory.  The  Saviour 
transports  Himself  m  spirit  to  the  time  of  the  ffw- 
Te'Aeia  rod  alSivos,  which  shall  be  preceded  by  the 
last  conflict  and  the  deepest  tribulation  of  His  church, 
and  which  His  disciples  on  earth  are  to  endure  m 
faith,  prayer,  patient  waiting.  Will  their  faith,  even 
after  the  long  tune  of  trial,  be  yet  great  and  perse- 
vermg  enough  to  be  able  to  reckon^on  such  a  dehv- 
erance  as  this  widow  obtained?  '^Apa  contains  a 
certain  intimation  of  doubt,  which  must  stknulate  His 
own  so  much  the  more  strongly  to  remain,  along  with 
their  praying,  watchful  also.— TV  Trianv  designates, 
not  saving  faith  in  general,  which  recognizes  Jesus 
as  the  Messiah  (Meyer),  nor  yet  the  faithfulness  of 
the  disciples,  which  elsewhere,  ch.  xii.  35-48,  is  de- 
manded of  them  (De  Wette) ;  but  faith  in  God  as  a 
Ri"-hteous  Judge,  which  alone  enables  to  so  persever- 
ing prayer,  and  which  m  His  disciples  is  most  inti- 
mately connected  with  personal  faith  on  the  Sa- 
viour, comp.  John  xiv.  L  Plamly  our  Lord  pre- 
supposes that  this  faith  wUl  have  to  sustain  a  severe 
conflict,  on  account  of  the  delay  of  the  hearing  of 
prayer  and  the  delay  of  the  Parusia.  There  is,  how- 
ever no  need  whatever  on  this  account  to  assume 
(De  Wette),  that  the  present  redaction  of  this_  par- 
able belongs  to  a  later  period,  comp.  2  Peter  in.  8. 
In  other  places  also  it  gleams,  not  obscurely,  tlirough 
the  words  of  the  Saviour,  that  the  Trapoutna  will  not 
come  so  quickly  as  some  suppose,  comp.  Matt.  xxv. 
5,  19. 

DOCTKINAL  AXD  EXUICAi. 

1  In  the  doctrine  of  Christian  prayer,  the  par- 
■Mq  of  the  Unjust  Judge,  preserved  to  us  by  Luke 
•ilone  may  with  right  be  named  a  locus  clasm-us.  In 
parabolic  form  the  promise  is  here  repeated  which  m 
John,  ch.  xiv.— xvi.,  is  given  without  a  paiab  e.  it  is, 
ho^Yever,  to  be  observed,  in  addition,  that  to  pray 
ever"  is  not  exactly  "to  pray  without  ceasing,  ot 
which  there  is  mention,  1  Thess.  v.  17.  By  the  latter,  the 
uninterrupted  living  and  breathing  of  the  soul  in  com- 
inunion  with  God  is  designated  ;  here,  on  the  other 
hand  the  unwearied  praying  and  calhng  for  the  samo 


272 


THE  GOSPEL  ACCORDING  TO  LUKE. 


thing  is  meant,  as  to  which  one  has  attained  the  per- 
suasion that  it  coincides  with  God's  will.  Paul 
speaks  of  the  pi-evailing  frame  of  mind  of  the  be- 
liever ;  the  Saviour,  on  the  other  hand,  of  the  con- 
flict of  prayer  of  the  distressed  and  suffering  disciple. 
2.  In  a  striking  way  is  the  relation  of  the  Church 
militant  to  the  hostile  world  placed  before  our  eyes 
in  the  image  of  the  Widow. — "Here  we  seethe 
Church,  which  in  her  nature  and  her  destiny  is  the 
bride  of  Christ,  and  waits  for  His  festal  appearance, 
in  the  form  of  a  widow.  Matters  have  the  look  as 
if  her  betrothed  Spouse  were  dead  at  a  distance. 
Meanwhile,  she  lives  in  a  city,  where  she  is  continually 
oppressed  by  a  grievous  adversary,  the  Prince  of  this 
world.  But  since  she  continually  calls  on  God  for 
help,  it  may,  in  a  weak  hour,  appear  to  her  as  if  He 
had  become  the  Unjust  Judge  over  her — as  if  He 
were  deahng  entirely  without  Divine  righteousness, 
and  without  love  to  man.  But  she  perseveres  in 
prayer  for  His  redeeming  coming.  And  although  this 
is  long  delayed,  because  God  has  a  celestially  broad 
mind  and  view,  and  accordingly  trains  His  children 
for  Himself  to  the  great  spiritual  Ufe  of  eternity,  yet 
it  comes  at  last  with  surprising  quickness."  Lange. 
Only  we  must  guard  ourselves  against  the  inclina- 
tion to  find  here  a  definite  period  in  the  history  of 
the  church  militant,  as,  for  instance,  Vitringa  does, 
who  interpreted  this  parable  of  the  relation  of  the 
Roman  Emperors  to  the  Christian  church,  through 
whom  the  church  was  first  oppressed,  but  afterwards 
protected.  The  image  has,  in  a  greater  or  less 
measure,  found  its  fulfilment  in  all  ages,  and  will  in 
particular  be  realized  in  the  yet  impending  grievous 
times  of  which  Paul  speaks,  2  Tim.  iii.  1,  and  else- 
where. 

3.  This  parable  deserves  so  well  its  place  in  the 
Pauline  Gospel  of  Luke  for  the  reason  also  that  the 
disciples  of  the  Saviour  are  here  very  especially  re- 
presented as  eKXeKToi  As  such  they  are,  entirely 
without  their  own  merits,  the  objects  of  the  gracious 
complacency  of  God,  and  may  even  regard  their  cause 
as  His.  Persevering  prayer  is  at  once  the  sign  and 
the  pulse  of  their  spiritual  life,  and  all  their  prayers 
meet  in  the  fpxo",  which  the  Spirit  and  the  Bride  un- 
ceasingly repeat,  looking  towards  the  heavenly  Bride- 
groom.    Rev.  xxii.  17. 

4.  Before  one  extols  excessively  the  righteousness 
and  the  love  of  the  natural  man,  it  is  well  worth  the 
trouble  for  once  carefully  to  distinguish  how  much 
of  it,  as  with  the  Unjust  Judge,  is  begotten  of  ne- 
cessity and  selfislmess.  This  is  precisely  the  charac- 
ter of  that  external  good  which  man  accomplishes 
outside  of  union  with  God ;  namely,  that  it  is  entirely 
accidental,  springs  from  caprice — not  from  a  fixed 
principle — and  remains  a  fruit  of  carnal  calculation, 
but  not  of  spontaneous  obedience. 


nOMILETIC.-Ui  AKD  PRACTICAL. 

The   coming  of  the  Saviour  must  not   only  be 
awaited   with  watching,   but  also   with  praying. — 


Christian  perseverance  in  prayer :  1.  A  holy ;  2.  a 
difficult ;  3.  a  blessed  duty. — Injustice  here  below  is 
not  seldom  practised  under  the  form  of  law,  and  by 
those  who  should  administer  justice. — The  image  of 
the  church  militant:  1.  The  Widow,  Isaiah  liv.  1, 
2  ;  2.  the  Adversary,  1  Peter  v.  8  ;  3.  the  Judge,  Ps. 
xhii.  1. — God,  a  Husband  of  widows  and  a  Judge  of 
orphans. — From  His  elect  God  cannot  possibly  with- 
hold what  an  unjust  judge  grants  a  complaining 
widow. — God  delays  long,  but  only  to  make  haste  at 
last. — All  the  prayers  of  the  church  militant  con- 
verge at  last  in  longing  for  the  coming  of  the 
Lord. — The  Lord  comes  :  1.  In  order  to  humble  His 
enemies ;  2.  in  order  to  redeem  His  friends ;  3.  in 
order  on  both  to  reveal  His  glory. — How  small  com- 
paratively will  the  number  of  those  be  whose  faith 
and  prayer  endures  to  the  end. — The  Son  of  Man 
will,  at  His  coming,  find  not  only  careless  enemies, 
but  also  faint-hearted  disciples. — The  long  postponed 
deliverance  comes  certainly,  and  at  last  often  unex- 
pectedly besides. — The  persevering  prayer  of  faith : 
1.  A  widely  comprehensive  duty  of  faith;  2.  an  in- 
dispensable support  of  faith,  vs.  2  ;  3.  a  painful  con- 
flict of  fiiith,  vs.  4  a. ;  4.  a  triumphant  might  of 
faith,  vs.  4  6.;  5.  a  rare  fruit  of  faith,  vs.  8. 

Starke  :  Quesnel  : — Prayer  is  a  property  of  the 
poor,  and  sighing  the  salvation  of  the  wretched. — 
Canstein  : — Power  in  the  world  often  misleads  men, 
so  that  they  concern  themselves  neither  about  God 
nor  man. — Where  there  is  no  fear  of  God,  there  is  also 
no  true  respect  nor  regard  for  man. — Rulers  should, 
according  to  God's  commandment,  take  especial  care 
of  widows  and  orphans,  Isaiah  i.  lY;  Jer.  vii.  6. — 
Complaints  are  torments,  even  in  the  most  righteous 
cause. — God  brings  to  pass  justice  and  righteousness 
when  it  pleases  Him,  even  through  an  unrighteous 
judge. — Canstein  : — One  can  draw  profit  even  from 
the  worst  examples. — Hedinger  : — Beware  of  impa- 
tience :  God  does  not  what  we  prescribe  to  Him,  but 
what  He  finds  good  for  us,  1  John  v.  14. — Zeisius  : — 
When  often  before  beUevers'  eyes  all  appears  to  be 
lost,  help  is  often  nearest  at  hand,  Ps.  xii.  6. — Heub- 
NER  : — The  question  whether  prayer  is  a  duty,  is  as 
sensible  as  that  whether  it  is  a  duty  to  breathe. — 
Continuous  prayer  to  God  the  best  help  of  widows. 
— The  prayer  of  the  elect  must  at  last  be  heard,  for 
the  redemption  of  the  saints  is  God's  eternal  will. 
— Without  faith  in  God's  father's  heart,  prayer  is 
grimace. — Faith  is  the  main  thing  on  which  all  de- 
pends.— Lisco : — Motives  for  the  citizens  of  the  king- 
dom to  persevering  in  prayer. — Zimmermann  : — Per- 
severe in  prayer ;  to  that  should  impel  us  :  1.  The 
consciousness  of  our  dependence  on  God;  2.  the 
greatness  of  our  need  ;  3.  the  so  oft  delaying  help  ; 
4.  the  certainty  of  a  final  answer. — Gerok: — The 
course  of  Christians  through  the  school  of  prayer  : 
1.  The  need  which  brings  before  God's  door ;  2.  the 
faith  that  knocks  at  God's  door  ;  3.  the  patience 
that  waits  beibre  God's  door ;  4.  the  experience  that 
goes  in  at  God's  door. — F.  Arndt  : — Why  should  we 
persevere  in  prayer?  1.  Grounds  in  us;  2.  grounds 
in  God. 


CHAP.  XVni.  9-14. 


273 


4.  The  Pharisee  and  the  Publican  (Vss.  9-14). 

9         And  he  spake  tliis  parable  unto  certain  [men]  which  trusted  in  themselves  that  they 

10  were  righteous,  and  despised  others:  Two  men  went  up  into  the  temple  to  pray;  the 

11  one  a  Pharisee,  and   the   other  a  pubhcan    [tax-gatherer].     The  Pharisee   stood' and 
-   prayed  thus  with  himself,  God,  I  thank  thee,  that  I  am  not  as  other  men  [the  rest  of 

12  men]  are,  extortioners,  unjust,  adulterers,  or  even  as  this  publican  [taxgatherer].     I 

13  fast  twice  in  the  week,  I  give  tithes  of  all  that  I  possess  [acquire].  And  the  publican 
[taxgatherer],  standing  afar  off,  would  not  lift  up  so  much  as  his  eyes  unto  heaven,  but 

14  smote  upon  his  breast,  saying,  God  be  merciful  to  me  a  [the]  sinner.  I  tell  you,' this 
man  went  down  to  his  house  justified  rather  than  the  other  :^  for  every  one  that  exalteth 
himself  shall  be  abased ;  and  he  that  humbleth  himself  shall  be  exalted. 

1  Vs.  H.— The  reading  of  Elzevir,  17  cKelvo^,  has  here  no  adequate  critical  authoritv.  That  of  Tischendorf,  rj  yap  cKdvo^, 
is  strongly  supported,  but  gives  a  scarcely  intelligible  sense.  That  of  Lachmann,  Trap'  ixdyov,  which  Grotius  already  de- 
fended, and  which  is  fevered  by  B.,  [Cod.  Sin.,]  L.,  Cursives,  deserves  on  internal  grounds  the  preference,  at  the  same 
time  tliat  it  must  be  supposed  that  by  an  ancient  and  quite  generally  dilfused  error  in  copying  (ydp  instead  of  vap),  the 
true  reading  was  very  soon  lost. 

In  themselves,  ip'  eauroTy,  they  believed  that  they 
had  the  righteousness  required  by  the  law,  comp.  Phil, 
iii.  4 ;  2  Cor.  i.  9.  Of  others  they  believed  exactly 
the  opposite. 

Vs.  10.  T'wo  men* — Here  also  two  persons  are 
types  of  two  different  essential  tendencies.  Never 
does  our  Lord  represent  any  virtue  or  vice  m  the 
abstract,  but  always  in  the  concrete,  as  it  shows 
itself  in  reality.  ^Avafiaiveiv,  a  literally  exact  expres- 
sion for  the  visiting  of  the  more  elevated  temple- 
mountain. — To  pray. — The  main  element  and  com- 
pendium of  the  whole  pubUc  worship  of  God.  Comp. 
Isaiah  Ivi.  '7. 

Vs.  11.  Stood.  —  Sra^eiy  Can  either  be  taken 
by  itself  or  be  connected  with  the  remark  following, 
TTphs  kaxjTov  in  the  sense  of  stahat  seorsim  (Grotius, 
Paulus).  It  would  then  indicate  that  he  chose  a 
position  entirely  apart,  in  order  not  to  be  Levitically 
defiled  by  the  too  great  nearness  of  men  whom  he 
regarded  as  unclean.  It  is,  however,  more  simple  to 
connect  the  words  irphs  eavr.  with  the  immediately 
following  Tavra  Trpoar\f'ix^To  (Lisco,  Meyer).  The 
expression  fhilv  ■nf.o^  favr.  is  usual.  See  ch.  xx.  5, 
14.  Comp.  ch.  xii.  17  ;  Luke  iii.  15  ;  Mark  xi.  SI ; 
xii.  7,  &c.  The  simple  (TTa&eis  already  contains  a 
genuinely  graphic  touch,  which  vividly  brings  out  the 
confident  feeling  of  the  Pharisee,  and  especially  by 
the  contrast  with  the  /xaKpo^f^f  i-jTws,  vs.  18. 

Prayed  thus  with  himself. — Yet  so  loud  that 
others  also  hear  him.  His  praying  is  a  thanking, 
his  thanking  a  boasting,  not  of  God  but  alone  of  him- 
self. In  unbounded  presumption  he  contrasts  hun- 
self  not  only  with  many  or  with  the  most,  but  with 
the  whole  Ijody  of  other  men,  oi  AoitoI  rwv  av- 
^pcowuv.  "  Duas  classes  Pharisceus  fac'U,  in  alteram 
coiijicit  totum  r/enus  humanum,  altera,  melior,  ipse 
sibi  solus  esse  videtur."  Beugcl.  Yet  soon  he  be- 
gins to  distinguish  the  groat  mass  of  sinners  into 
particular  groups.  There  arc  the  &5tKot  in  the  more 
restricted  sense,  the  apirayes,  like  a  Zacchicus,  for 
instance,  the  noixoi,  not  in  the  Old  Testament  scrip- 
tural sense,  but  in  the  literal  sense  of  the  word,  and 
finally  the  man  who  stands  behind  him  as  the  incar- 
nation of  all  jiossible  moral  faults,  ovtos  6  TfXwyrjt, 
whom  he  had  probably  seen  entering  also  into  the 
temple,  but  of  whom  he  knows  belbrehand  that  his 
prayer  caimot  possibly  be  acceptable  to  God.  Thus 
does  he  vaunt  his  own  person  in  order  now  in  one 
breath  to  pass  over  to  the  heraldmg  of  his  good 
works. 

Vs.  12.  I  fast  t'wice  in  the  week. — The  law 


EXEGETICAL  AND  CKITICAI.. 

Vs.  9.  And  He  spake  this  parable. — That 
the  parable  of  the  Pharisee  and  the  Pubhcan  was 
delivered  on  the  same  occasion  as  the  previous  one 
(Meyer),  we  do  not  believe.  In  this  case  we  should 
have  to  conceive  the  Pharisees,  ch.  xvii.  20,  as  yet 
present ;  and,  moreover,  it  can  scarcely  be  assumed 
that  our  Lord  in  their  presence  woidd  have  chosen 
the  Pharisee  as  the  chief  personage  of  His  parable. 
It  appears,  therefore,  that  some  time  afterwards, 
among  the  wider  circle  of  the  auditors  of  Jesus,  an 
occasion  offered'  itself  for  contrasting  with  one  ano- 
ther these  portraits  of  haughtiness  and  humility. 
Perhaps  Luke  gives  the  parable  in  this  connection 
because  it  also  stands  in  relation  to  prayer,  while  its 
conclusion  constitutes  a  very  proper  transition  to  the 
knmediately  following  narrative,  vss.  15-17.  That 
it,  however,  was  actually  uttered  during  this  period 
in  the  public  life  of  Jesus,  appears  to  be  deducible 
from  the  fact  that  both  men  are  described  to  us  as 
going  up  to  the  temple  in  order  to  pray  there,  which 
certainly  is  doubly  congruous  when  we  consider  that 
just  during  this  time  many  caravans  of  pilgrims  to 
the  feast  were  travelling  up  towards  the  temple,  and 
that  Jesus  Himself  was  making  His  last  journey  to 
the  feast. 

To  certain  men. — rtpo's  is  here  not,  as  in  vs.  1, 
to  be  understood  of  the  bare  intention  of  the  parable 
(De  Wette,  Stier,  Arndt),  but  as  a  designation  of  the 
persons  who  were  addressed.  Among  whom  we 
have  to  seek  these  riu^i  is  not  stated  particularly, 
any  more  than  in  what  way  they  had  made  their  self- 
righteous  temper  manifest.  Pharisees  proper  they 
certainly  were  not,  but  we  know  how  much  our  Saviour 
had  to  warn  even  His  disciples  agamst  the  Pharisaic 
leaven,  and  how  self-righteousness  was  not  only  the 
ruling  evil  of  the  Jews  of  His  time,  but  is  also  even 
yet  the  common  evil  of  every  natural  man.  We  need 
not  even  assume  (Stier)  that  these  proud  iJ.a^7)Tai 
expressed  themselves  in  some  such  way  as  this  be- 
fore the  previous  parable :  "  Pray  ?  Oh,  that  we  can 
do  already  better  than  others ;  nor  are  we  lacking  in 
faith,"  and  the  like.  We  may,  however,  reasonably 
conceive  that  the  Saviour  read  this  proud  imagina- 
tion in  their  hearts,  or  that  lie  had  already  remarked 
in  actual  life  a  similar  contrast  to  that  which  He 
acre  places  before  their  eyes.  As  to  the  rest,  Luke 
describes  the  disposition  which  the  Saviour  here 
attacks  more  precisely  than  the  here-named  persons. — 

18 


274 


THE  GOSPEL  AOCOKDING  TO  LUKE. 


(Lev.  xvi.  29-31 ;  Num.  xxix.  7)  had  only  prescribed 
an  annual  fast-day ;  but  he  in  addition  keeps  twice  a 
week  a  private  fast  day,  according  to  the  custom  of 
that  time,  Monday  and  Thursday.  Here  also,  as  in 
Mark  xvi.  9,  toD  aa^P.  is  the  designation  of  the 
week,  wliich  was  concluded  with  the  Sabbath. — I 
give  tithes  of  all. — Therefore  much  more  even  than 
was  demanded  in  the  law,  according  to  which  only 
the  fruits  of  the  field  and  of  the  cattle  were  tithed 
(Lev.  xxvii.  30;  Num.  xviii.  21;  Deut.  xiv.  22). 
"Orra  KTwmai,  not  "  what  I  possess,"  which  would  have 
to  be  Ke«TT7/ia(,  but  "what  I  take  in,"  "what  comes 
in  to  me."  He  is  not  speaking  of  fixed  property  in 
itself,  but  of  the  natural  profits  of  that  for  which  he 
has  to  thank  his  own  insight  and  keenness,  as  to  whicli 
he  therefore  from  his  point  of  view  might  easily  be- 
lieve that  he  could  properly  keep  it  for  himself. 
Thus  do  his  thanks  in  a  certain  manner  become  an 
intimation  that  God  i-eally  has  to  thank  him  for  all 
which  he  has  the  goodness  to  give  up  of  his  legiti- 
mate property,  and  as  his  sohloquy  ends  with  tliis 
enumeration,  we  may  conceive  the  Pharisee  as  now 
continuing  in  silence  to  please  himself  with  the 
thought  of  the  great  and  good  things  which  he  has 
done  or  is  still  doing  and  wiM  do  in  the  future. 

Vs.  13.  The  tax-gatherer. — In  everything  the 
direct  opposite  of  the  proud  fool,  whose  image  has 
inspired  almost  even  more  compassion  than  disgust. 
The  unfeigned  humility  of  the  tax-gatherer  reveals 
itself  first  in  the  standing-place  which  he  chooses. — 
Standing  afar  oflf,  yua/epd^er,  not  in  the  court  of 
the  Gentiles,  1  Kings  viii.  41,  42  (Starke),  for  he  is  a 
Jew ;  not  at  a  distance  from  the  Pharisee  (Meyer), 
for  we  do  not  read  that  he  had  observed  the  latter, 
as  on  the  other  hand  the  latter  had  noticed  hhn,  but 
far  from  the  sanctuary,  which  the  Pharisee,  a-raSreis, 
has  without  doubt  approached  as  nearly  as  possible, 
while  on  the  other  hand  the  publican's  courage  to 
do  this  vanished  even  as  he  first  ascended  towards 
the  temple-mountain.  In  tlie  second  place,  his  de- 
meanor indicates  his  humiUty.  It  was  usually  the 
custom  to  pray  with  uplifted  hands,  1  Tim.  ii.  8, 
and  with  look  turned  towards  heaven,  Ps.  cxxiii.  1,  2  ; 
but  he  is  as  far  from  venturing  on  the  one  as  on  the 
other,  comp.  Ezra  ix.  C,  because  he  in  the  temple 
actually  tliinks  of  God  and  His  spiritual  holiness. 
Finally,  his  humility  expresses  itself  in  his  words, 
6  06(Sj,  k.t.\.  Certainly  he  is  far  from  comparing 
himself  with  the  Pharisee  or  with  other  men ;  he  sees 
only  himself  in  the  clear  mirror  of  the  law,  and  feels 
that  he  has  the  worst  to  fear  if  God  will  enter  with 
him  into  judgment.  It  is  possible,  undoubtedly 
(Stier),  that  we  have  here  to  understand  an  impulse 
oi  first  repentance,  if  we  only,  above  all,  do  not  for- 
get that  the  publican's  pi-ayer  continually  repeats 
itself  out  of  the  depth  of  the  contiimally  renewed 
contrition  of  the  publican's  heart.  It  is  right  to  lay 
emphasis  on  the  tu>  a^apTcuAc?.  He  accounts  him- 
self a  sinner,  Kar'  (^oxvv,  as  Paul  names  himself, 
1  Tim.  i.  15,  the  chief  of  sinners,  and  all  for  which 
he  prays  is  comprehended  in  the  single  word  "  Grace." 
It  is  entirely  unnecessary  to  press  the  word  iAd<TKi- 
adat  in  such  a  way  as  to  see  intimated  in  it  the  dog- 
matic conception  of  atonement.     See  Stier,  ad  he. 

Vs.  14.  I  tell  you. — In  view  of  the  high  impor- 
tance of  the  contrast,  the  Saviour  does  not  once 
leave  His  hearers  to  judge  respecting  the  two  sup- 
phants,  but  Himself  passes  the  irrevocable  judgment, 
in  which  it  is  silently  presupposed  that  no  suppliant 
can  become  participant  of  a  higher  prerogative  than 
to  go  down  again  from   the   teii'iple  5f5iifaia),ueVos. 


Therefore,  in  the  eyes  of  our  Lord  also,  ^iKaiwcis  is 
the  summary  of  all  good  which  the  praymg  sin- 
ner can  entreat  of  the  holy  God.  The  question  only 
is,  Who  has  good  ground  to  hope  for  this  privilege, 
he  who  prays  like  the  Pharisee  or  he  who  prays  like 
the  publican  ?  The  Saviour  expresses  Himself,  as  is 
often  the  case,  more  mildly  than  abstract  logical 
necessity  requires.  Although  He  could,  considering 
the  case  in  itself,  have  well  said  that  the  Pharisee 
did  not  go  down  justified  at  all.  He,  however,  con- 
tents Himself  with  placing  the  benefit  of  the  pub- 
lican far  above  that  of  the  Pharisee.  Tlap  4kupov, 
see  notes  on  the  text ;  comp.  Luke  xv.  7  ;  Matt.  xxi. 
31.  The  translation  of  the  reading  ^  (KeTvos  in  the 
sense  of  a  question,  "  Or  did  he  perchance,  the  Phari- 
see, go  home  justified  ?  "  appears  to  us  even  of  itself 
hard,  and,  besides  that,  by  no  means  to  be  recom- 
mended by  the  immediately  following  on.  It  is, 
however,  at  all  events,  arbitrary  from  the  forbearing 
judgment  which  here  the  Saviour  passes  upon  the 
Pharisee,  to  draw  the  conclusion  (Stier)  that  the  con- 
sciousness of  the  possession  of  justification  may  grad- 
ually begin  to  give  way  again,  if  a  SeStKaiufxii/os 
begins  again  secretly  to  trust  in  his  righteousness. 

For  every  one  that  exalteth  himself. — See 
Luke  xiv.  11.  The  repetition  of  such  a  maxim  will 
cause  us  the  less  surprise  if  we  consider  that  it  ex- 
presses the  unalterable  fundamental  law  of  the  king- 
dom of  heaven,  according  to  which  all  men  are 
judged,  and  at  the  same  time  gives  the  deepest 
ground  why  the  justification  of  the  Pharisee  and  the 
rejection  of  the  publican  were  each  entirely  im- 
possible. 


DOCTRIIN'AL  AND  ETHICAX. 

1.  The  two  parables  of  the  Judge  and  the  Widow, 
and  the  Pharisee  and  the  Publican,  although  they 
perhaps  were  not  delivered  immediately  after  one  an- 
other, constitute,  however,  together  a  complete  whole. 
Both  have  reference  to  prayer,  yet  so  that  in  the  first, 
believing  perseverance  before,  in  the  second,  hum- 
ble approach  to,  the  throne  of  grace,  is  commended. 
In  order  to  end  like  the  Widow,  one  must  have  begun 
hke  the  Publican,  and  in  order  to  act  as  recklessly  of 
conscience  as  the  Judge,  one  must  have  the  heart  of 
a  Pharisee  in  his  bosom.     Comp.  ch.  xx.  47. 

2.  The  parable  of  the  Pharisee  and  the  Publican 
shows  a  remarkable  coincidence  with  that  of  the 
Prodigal  Son  and  his  brother — the  same  contrast  of 
unrighteousness  and  self-righteousness,  of  humility 
and  pride,  in  the  one  as  in  the  other.  As  there  the 
two  sons  represent  not  only  the  Pharisees  and  the 
publicans,  but  essentially  all  mankind,  so  here  the 
two  suppliants  give  us  to  recognize  the  fundamental 
and  chief  distinction  in  the  relation  of  man  to  God. 
Every  natural  man  is  more  or  less  like  the  Pharisee ; 
whoever  learns  to  know  himself  as  a  sinner  is,  on 
the  other  hand,  hke  the  Publican.  Here,  however, 
it  is  by  no  means  denied  that  in  the  microcosm  of  a 
human  heart  often  something  of  the  Pharisee  may  be 
found  along  with  the  character  of  the  Publican,  even 
though  we  ourselves  do  not  take  note  of  it.  The 
question,  however,  remains  simply  this.  Which  dis- 
position in  our  hearts  is  the  ruling  one?  According 
to  this  God  will  judge  us. 

3.  As  in  the  previous  parable  the  Pauline  idea 
of  (KXoyr],  so  in  this  that  of  SiKuiwcns,  comes  dis- 
tinctly into  the  foreground.  "  IJic  locus  perspicue 
docet,  quid  2}roprie  sit  justificari,  nempe  stare  coram 


CHAP.  xvra.  9-U. 


275 


Deo,  ac  si  justi  essemus  ;  neque  enhn  puhlicanus  ideo 
Justus  diciiur,  quod  novam  qualitaiem  sihi  repente 
adquisierit,  sed  quia  indudo  reatu  et  aboliiis^  peccatis 
gratiam  adeptus  est,  unde  sequitur,  justificationem  in 
pcccatorutn  remissione  esse  positam."  Calvin.  It  is, 
however,  of  course,  understood  that  in  this  definition 
the  idea  of  the  forgiveness  of  sins  must  be  inter- 
preted not  only  negatively,  as  acquittal  from  the  de- 
served punishment,  but  also  positively,  as  reinstate- 
ment in  the  forfeited  favor  of  God,  including  all  the 
blessed  consequences  connected  therewith. 

•i.  The  Epistle  to  the  Romans  is  the  consistent 
development  of  the  cardinal  evangelical  idea  which 
is  laid  down  in  this  parable,  and  the  Reformation  is 
the  triumph  of  the  publican's  humility  over  the  Rha- 
risaic  self-righteousness,  which  in  the  Pelagianism  of 
the  Roman  Catholic  Church  had  acquired  the  char- 
acter of  a  formal  system. 

5.  This  parable  is  important  also  as  a  new  proof 
how  strongly  and  continually  the  Saviour,  in  all 
manner  of  forms,  continued  that  conflict  with  the 
Pharisaical  principle  which  He  had  already  begun 
in  the  Sermon  on  the  Mount,  and  wliich  He  was 
about  to  crown  with  an  eightfold  Woe,  Matt,  xxiii. 
Pharisaism  and  Christianity  stand  not  only  relatively 
but  diametrically  opposed.  It  is  worthy  of  remark, 
however,  that  the  Saviour  views  this  instruction  as 
necessary,  not  only  for  Pharisees  but  also  for  His 
disciples. 

6.  The  prayer  of  the  Publican  is  a  short  compen- 
dium of  Theology,  Hamartology,  Soteriology,  and  a 
striking  proof  that  true  repentance  and  living  faith 
are  absolutely  inseparable  from  one  another.  In 
another  form  we  find  here  the  same  temper  of  mind 
as  in  the  Prodigal  Son,  ch.  xv.  18.  It  cannot  sur- 
prise us  that  this  utterance  has  become  for  so  many 
a  motto  in  life  and  death.  It  was  (to  pass  over  other 
instances)  the  answer  of  the  famous  Hugo  Grotius, 
when  he  lay  dying  at  Rostock,  and  an  unknown 
minister  of  the  gospel  referred  him  to  this  parable : 
This  publican  am  I ! 

HOMILETICAL  AND  PKACTICAL. 

The  continual  danger  of  the  disciples  of  the  Sa- 
viour, of  l:)eiug  defiled  by  the  Pharisaical  leaven.— 
Pride  and  contempt  of  others  are  commonly  most 
intimately  united  with  one  another.  —  Duo,  cum 
faciunt  idem,  non  est  idem. — A  man  sees  what  is  be- 
fore his  eyes,  but  the  Lord  looks  on  the  heart, 
1  Sam.  xvi.  7. — Pride  and  humiUty  before  God : 
1.  The  diversity  of  their  nature,  vss.  10-13 ;  2.  the 
diversity  of  their  destinies,  vs.  14.— How  one  may 
sin  even  with  his  praying.— Many  a  virtue  which  is 
great  in  men's  eyes  is  damnable  before  God. — The 
Pharisee  and  the  Publican:  1.  The  one  so  gives 
thanks  that  he  forgets  prayer ;  the  other  so  prays 
that  he  can  afterwards  give  thanks ;  2.  the  one  com- 
pares himself  with  other  men ;  the  other  considers 
hunself  in  the  mirror  of  the  law  ;  3.  the  one  recounts 
his  virtues;  the  other  cannot  reckon  up  his  sins; 
4.  the  one  keeps  with  all  his  virtues  his  evil  con- 
science at  the  bottom;  the  other  receives  with  all  his 
sins  the  full  assurance  of  justification.— The  fasting 
which  God  chooses,  and  the  fasting  of  the  holiness 
of  works.— The  Miserere  of  the  soul  which  precedes 


the  Hallelujah  of  redemption. — The  publican's  heart, 
the  publican's  prayer,  the  publican's  lot. — One  may 
give  the  tenth,  yea,  all  his  goods,  to  God,  and  yet 
witlihold  from  Him  his  heart,  that  is,  all. — The  pub- 
hcan's  prayer :  1.  A  prayer  as  comprehensive  as  rare ; 
2.  a  prayer  as  fitting  as  indispensable ;  3.  a  prayer 
as  rich  in  sorrow  as  in  blessing. — Happy  he  whose 
transgressions  are  forgiven,  &c.,  Ps.  xxxii.  1. — The 
way  of  justification  under  the  Old  Covenant. — The 
true  penance. — The  whole  parable  admbably  adapted 
to  fast-day  and  communion  sermons. 

Starke  : — A  teacher  of  the  right  kind  seeks  thor- 
oughly to  uncover  even  to  the  concealed  hypocrites 
among  his  hearers  their  evil  heart. — Quesnel  : — 
If  wretched  men  knew  themselves  aright,  they  would 
not  thus  so  easily  despise  others.  Rev.  iii.  17. — Cramer  : 
— The  whole  world  is  fuU  of  those  that  pray,  and  yet 
not  all  by  far  are  pleasing  to  God ;  therefore  must 
we  not  only  pray,  but  see  to  it  how  we  pray. — When 
man  deals  with  God,  he  must  never  remember  what 
he  is  before  others. — Quesnel  : — Let  not  one  com- 
pare himself  with  infamous  evil-doers,  but  with  per- 
fect saints. — A  self-elected  worship  of  God,  without 
the  foundation  of  the  Holy  Scripture,  avails  nothing, 
Matt.  XV.  9. — OsiANDER : — 0  man,  hast  thou  sinned  ? 
deny  it  not,  &c.  How  many  have  the  "God  be 
merciful  to  me  a  sinner  "  in  their  mouths  but  not  in 
their  hearts  \—Nova  Blbl.  Tub.  .•—Penitent  and  be- 
lieving humiUty  brings  light  and  salvation ;  humility 
belongs  in  heaven,  high-mindedness  belongs  in  hell, 
Isaiah  Ivii.  Ih.—BiU.  Wirt.  :—^an  cannot  by  his 
own  works  or  piety  stand  or  become  righteous  before 
God. 

Lisco :— Religiosity  and  religion  in  their  most 
striking  contrasts.  —  Arndt  :  — How  humility  ex- 
presses itself  in  reference  to  the  evil  we  have  done : 
1.  It  acknowledges  its  sin ;  2.  and  that  in  all  its  mag- 
nitude; 3.  and  as  its  own  guilt;  4.  and  prays  lor 
grace  to  God.— H.  Muller:— 27te  Graves  of  the 
Saints,  Frankfort,  1700 :  Whoever  will  die  happy  must 
die  as  a  sinner  and  yet  without  sin. — Schmid  :— Tlie 
gospel  way  of  salvation,  how  it  leads,  a.  down  mto 
the  depths;  b.  up  to  the  heights.— Heubner  :— 
Prayer  a  touchstone  of  the  heart.— Tremble  to  have 
only  the  guise  of  virtue  and  yet  to  be  proud.— A 
strict,  continent  way  of  livmg  is  often  joined  with 
inflexible  selfishness.— Let  us  prove  ourselves  as  we 
go  from  the  church  home,  whether  we  go  as  new 
men  or  not.— A.  Mosod,  Sennons,  \er  Recueil, 
p.  201,  La  peccadille  d'Adam  et  les  vertics  des  Phari- 
siens. 

On  the  Pericope. — Heubner  :— False  and  true 
devotion:  1.  Nature;  2.  appearance.— Justification 
before  God :  1.  How  it  comes  not  to  pass  ;  2.  how  it 
always  comes  to  pass.— Couard  :— The  true  church- 
goer.—Jaspis  :— Your  prayers  your  judges.— Ui.ber: 
—The  confession  of  man  that  he  is  a  smner:  1.  It  is 
hard  even  for  the  mouth  to  utter  it ;  2.  still  harder 
if  it  is  to  come  from  the  heart ;  3.  and  yet  easy  if  one 
knows  himself  aright.— Ractenbero  :— A  look  into 
the  heart  of  the  justified  sinner.- That  we  ought  to 
come  to  God  not  on  the  ground  of  our  righteousness, 
but  on  the  ground  of  God's  compassion.— Ah  lfkld: 
—Of  grace  is  man  justified  before  God;  this  is: 
1  A  true  saying;  2.  a  worthy  saying.— Steinmever: 
—As  the  devotion,  so  the  reward.- Popp  :— There  Is 
a  division  and  decision. 


276 


THE  GOSPEL  ACCORDING  TO  LUKE. 


K.  Towards  Jericho,  at  Jericho,  out  of  Jericho  towards  Jonisalem.     Chaps.  XVIIL  15 — XIX.  27. 
1.  Jesus  and  the  Children  (Cn.  XVIIL  IS-IY). 

15  And  they  brought  unto  him  also  infants   [their  babes,  tcl  (ipkc^rj],  that  he  would 

16  touch  them:  but  when  his  disciples  saw  it,  they  rebuked  them.  But  Jesus  called 
them  \i.  e.,  the  children,  atn-a]  unto  him,  and  said,  Suffer  [the]  little  children  to  come 
unto  me,  and  forbid  them  not:  for  of  such  is  [to  such  belongs']  the  kingdom  of  God. 

17  Verily  I  say  unto  you,  Whosoever  shall  not  receive  the  kingdom  of  God  as  a  little 
child  shall  in  no  wise  enter  therein. 

['  Vs.  16. — Revised  Version  of  the  American  Bible  TJmon. — C.  C.  S.] 


EXEGETICAi  AjSTD  CEITICAI,. 

Vs.  15.  And  they  brought. — From  here  on 
the  narrative  of  Luke  proceeds  parallel  with  that  of 
Matthew  and  Mark  ;  he  leaves  the  source  from  which 
he  had  drawn  his  narratives  of  journeying,  ch.  ix.  51- 
ch.  xviii.  4,  in  order  tlienceforth  to  take  his  material 
again  from  the  common  evangelical  tradition.  There 
is,  therefore,  not  the  least  ground  for  extending, 
with  Schleiermacher,  the  special  narrative  of  journey- 
ing of  which  Luke  before  availed  himself,  as  far  as 
ch.  xix.  48.  The  ground  why  he  precisely  at  this 
point  coincides  again  with  the  other  Synoptics, 
especially  with  Mark,  can  hardly  be  given  otherwise 
than  conjecturally.  The  conversation  of  our  Saviour 
with  the  apostles  about  divorce,  Mark  x.  2-1 2  ;  Matt. 
xix.  1-12,  he  passes  over  in  silence,  perhaps  because 
he  has  already  on  another  occasion  noted  down  an 
important  utterance  on  this  subject,  ch.  xvi.  18. 
Neither  does  he  define  particularly  the  locality  in 
which  the  Saviour  met  with  the  children,  wliile  how- 
ever it  is  plainly  to  be  seen,  from  Matt.  xix.  1,  that 
we  have  here  to  understand  it  as  taking  place  on  our 
Lord's  last  journey  to  Jerusalem,  and  at  His  definite 
departure  from  Galilee. 

Vs.  15.  Their  babes,  to  Ppe(t>v,  little  children, 
therefore  sucklings,  ch.  ii.  16;  while  Matthew  and 
Mark  only  speak  in  general  of  iratSia.  They  are  in 
any  case  children  of  the  Saviour's  auditors,  who,  not 
content  with  having  received  a  blessing  for  them- 
selves, entreat  this  now  for  their  little  ones  also. 
This  scene  is  the  more  touching,  since  it  was  at  the 
same  time  a  scene  of  farewell,  and  this  act  of  the 
parents  appears  to  have  had  its  ground  in  the  obscure 
presentiment  that  they  should  not  again  see  the 
Saviour  in  Galilee.  The  mothers  desire  that  He 
might  leave  for  these  young  souls  a  parting  blessing 
behind.  It  was,  it  is  true,  quite  customary  in  Israel 
to  entreat  Rabbins  and  rulers  of  synagogues  for 
such  a  benefit ;  but  that  this  was  desired  from  Jesus 
even  yet  in  the  last  period  of  His  public  hfe,  in  spite 
of  the  continually  increasing  opposition  to  Him,  is 
an  unequivocal  evidence  of  the  deep  and  favorable 
impression  which  His  activity  had  left  behind  in  these 
regions. 

Vs.  16.  Called  them. — Avrd,  the  children  them- 
selves. Comi  voce  et  tiuiu,  Bengel.  The  opposition 
between  the  friendly  countenance  of  the  Master,  and 
the  contracted  brow  of  the  disciples,  is  indescribably 
beautiful.  The  disciples  rebuked  the  mothers,  in 
the  serious  belief  that  it  was  incongruous  to  molest 
the  Great  Prophet  with  such  trifling  affairs,  while 
they  now  especially  desire  that  He  may  continue 
the  interesting  elucidation  respecting  marriage  and 
.divorce.     But    scarcely  has   Jesus  learned   who    it 


is  that  wished  to  approach  Him,  and  who  it  is  that 
wished  to  keep  these  back,  than  He  takes  it  very  ill, 
and  rebukes  His  disciples  therefor ;  while  they  had 
thought  that  children  belonged  less  than  any  one  in 
His  vicinity,  He  gives  them  on  the  contrary  to  know 
that  He  wishes  to  have,  more  than  many  others, 
pi-ecisely  these  around  Him.  If  the  Twelve  thought 
that  these  children  must  first  become  like  them,  in 
order  to  attract  the  interest  of  the  Saviour  to  them, 
our  Lord,  on  the  other  hand,  gives  them  the  assurance 
that  they  must  first  become  like  children,  if  they 
would  become  the  participants  of  His  complacent 
regard. 

Vs.  17.  Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child. — Comp.  Matt, 
xviii.  3,  and  Lange,  ad  he.  Mark  also  speaks,  ch.  x. 
15,  of  this  utterance  of  the  Saviour  on  this  occasion  ; 
while  Luke,  ch.  ix.  47,  48,  had  passed  it  over,  and 
therefore  brings  it  in  afterwards  here.  With  the  re- 
quirement to  receive  the  kingdom  of  God  as  a  little 
child  (5fxeo-&ai),  the  Saviour  directs  attention  to  the 
receptivity  for  the  Gospel  which  is  found  in  the  child's 
disposition.  This  temper  of  mind  the  disciples  would 
soon  lose,  if  they  gave  ear  to  the  voice  of  pride  and 
self-seeking,  by  which  they  had  just  before  allowed 
themselves  to  be  influenced  to  repel  these  little  ones. 
In  this  way  they  might  even  incur  the  danger  of 
forfeiting  the  blessing  of  the  kingdom  of  heaven, 
whose  subjects  they  had  already  begun  to  be.  As  to 
the  rest,  we  are  not  to  overlook  the  fact  that,  at 
least  according  to  Luke,  the  warning  ov  /xri  fiVe'A,^, 
K.T.\.,  can  be  interpreted  as  addressed  to  the  wider 
circle  of  the  auditors,  parents,  &c.,  who  with  the 
disciples  at  this  moment  surrounded  the  Saviour. 

DOCTRIJVAIi  A>^D  ETHIC^VL. 

1.  The  desire  of  the  mothers  to  see  their  children 
blessed  by  Jesus,  sprang  from  a  similar  feeling  of 
need  from  which  afterwards  the  baptism  of  children 
proceeded.  The  Saviour,  who  approved  the  first- 
named  wish,  would,  if  asked  about  it,  undoubtedly  not 
stand  in  the  way  of  the  latter.  [The  connection  be- 
tween the  two  is  admirably  expressed  in  the  exhorta- 
tion contained  in  the  office  of  the  Episcopal  Church 
for  the  Public  Baptism  of  Infants. — C.  C.  S.] 

2.  Precisely  when  Christ  appears  surrounded  by 
the  little  ones,  and  moves  in  the  world  of  children, 
is  He  the  image  of  the  invisible  God,  whose  majesty 
never  shines  more  gloriously  than  when  He  con- 
descends to  that  which  is  least  and  last,  Ps.  cxiii. 
5,  6.  Such  a  High-priest  we  needed,  who  bears  a 
whole  world  on  His  loving  heart,  and  yet  also  presses 
children  to  His  heftirt  and  blesses  them.  In  the  Proso- 
pography  of  the  Redeemer,  the  trait  must  not  remain 


CHAP.  XVIII.  18-30. 


277 


unconsidered,  that  the  only  thing  of  which  we  read 
that  He  took  it  ill,  was  precisely  this  repelling  of  the 
children.  After  all  which  had  just  before  been 
uttered  about  the  sins  and  the  wretchedness  in 
wedded  life  (see  in  Matthew  and  Mark),  this  whole 
scene  makes  the  impression  of  a  friendly  sunbeam 
which  breaks  through  on  a  thickly-clouded  sky. 

3.  As  for  the  subjects,  so  also  for  the  King  of  the 
kingdom  of  God,  did  the  way  to  true  greatness  lie 
precisely  in  this  His  deep  humiliation.  He  who 
requires  the  childlike  temper,  has  shown  Himself  also 
the  most  perfect  Son,  Heb.  v.  8. 

4.  The  becoming  like  children,  and  the  wa^ev 
yfvvn^TJi'ah  Jobn  iii.  3,  are  correlative  ideas.  How 
completely  indispensable  the  requirement  of  humility 
and  the  childhke  temper  was,  could  not  appear  more 
evidently  than  on  this  occasion.  Scarcely  do  the 
children  retire  from  the  hallowed  scene,  when  a  rich 
young  man  enters,  who,  only  for  the  reason  that  he 
is  lacking  in  this  childlike  humility,  does  not  find 
the  entrance  to  the  kingdom  of  heaven. 

5.  See  the  parallels  in  Matthew  and  Mark,  and 
observe  the  intimate  connection  of  this  occurrence 
with  the  immediately  preceding  parable. 


HOMILETICAIi  AND  PKACTICAL, 

The  blessing  of  children  :  1.  Ardently  desired ;  2. 
precipitately   forbidden ;  3.   graciously  granted ;  4. 


lastingly  confirmed. — From  that  which  we  desire  for 
our  children,  is  made  manifest  what  we  ourselves 
think  of  Jesus. — Christ  and  the  world  of  children. — 
The  misguided  zeal  of  the  disciples  is  not  seldom  in 
direct  conflict  with  the  intention  of  the  Master. — 
What  found  the  Saviour  in  the  httle  children  that 
was  much  more  welcome  to  Him  than  the  sight  of 
many  adults  ? — How  the  true  childhke  temper 
teaches  us,  1.  To  find  ;  2.  to  receive ;  3.  to  esteem 
aright,  the  kingdom  of  heaven. — The  disciple  of  the 
Lord  is  called  to  be  in  malice  a  child,  but  in  under- 
standing full  grown,  1  Cor.  xiv.  20. 

Starke  : — The  hasty  and  precipitate  character 
even  yet  cleaves  strongly  to  beginners  in  religion. — 
Hedinger  : — The  child's  state  a  blessed  state ! — Ah, 
few  become  like  children,  therefore  we  may  well 
suppose  more  children  than  grown  people  enter  into 
the  kingdom  of  heaven. — Brentius  : — The  children, 
as  it  were,  constitute  the  heart  and  the  noblest  part 
of  the  kingdom  of  Christ  on  earth.  Who  would  not 
count  them  dear  and  precious,  and  gladly  be  con- 
versant with  them?  Mark  this,  ye  parents  and 
schoolmasters ! — Hecbner  : — Even  love  can  out  of 
love  become  indignant;  but  this  is  no  selfish  dis- 
pleasure, but  a  holy  one. — Love  of  children  a  trait  in 
the  character  of  every  Christianly  religious  man. — 
Whomsoever  Jesus  presses  to  His  heart,  such  an  one 
will  certainly  be  warmed  by  love. — Arndt's  sermons 
upon  the  life  of  Jesus.  Jesus,  the  children's  Friend 
without  compare.     See  farther  on  Luke  ix.  46-48. 


2.  Jesus  and  the  Rich  Young  Man  (Vss.  18-30). 
(Parallels:  Matt.  xix.  16-30;  Mark  s.  17-31.) 

18  And  a  certain  ruler  asked  him,  saying,  Good  Master  [Teacher],  what  shall  I  do  to 

1 9  inherit  eternal  life  ?     And  Jesus  said  unto  him,  Why  callest  thou  me  good  ?  none  is 

20  good,  save  one,  that  is,  God.  Thou  knowest  the  commandments,  Do  not  commit  adul- 
tery, Do  not  kill,  -Do  not  steal.  Do  not  bear  false  witness,  Honour  thy  father  and  thy 

21,  22\'nother.     And  he  said.  All  these  have  I  kept  from  my  youth  up.     Now  when 

'  Jesus  heard  these  things,  he  said  unto  him,  Yet  lackest  thou  one  thing :  sell  all  that 

tJiou  hast,  and  distribute  unto  the  poor,  and  thou  shalt  have  [a]  treasure  in  heaven  [the 

23  heavens^]:  and  come,  follow  me.     And  when  he  heard  this,  he  was  [became]   very 

24  sorrowful :  for  he  was  very  rich.  And  when  Jesus  saw  that  he  was  very  sorrowful 
[saw  him  2]  :  he  said,  How  hardly  shall  [do^]  they  that  have  riches  enter  into  tlie  king- 

25  dom  of  God  !     For  it  is  easier  for  a  camel  to  go  through  a  needle's  eye,  than  for  a  rich 

26  man  to  enter  into  the  kingdom  of  God.     And  they  that  heard  it  said.  Who  then  can  be 

27  saved?     And  he  said.  The  things  which  are  impossible  with  men  are  possible  with 

28  God.     Then  Peter  said,  Lo,  we  "have  left  all  [what  was  ours^],  and  followed  thee. 

29  And  he  said  unto  them,  Verily  I  say  unto  you,  There  is  no  man  that  hath  left  house, 

30  or  parents,  or  brethren,  or  wife,  or  children,  for  the  kingdom  of  God's  sake.  Who  shall 
not  receive  [back]  manifold  more  [many  times  as  much]  in  this  present  time,  and  m  the 
world  to  come  life  everlasting. 

I  Vs.  22.-Acoor(ling  to  B.,  D.,  iu  toZs  ovparoZs.  [Cod.  Sin.,  e^  oipavoU.]  The  singular  of  the  Reccpta  is  from  Matthew 
and  llark^^  _^^^  V. :  «  saw  that  he  ivas  very  sorrowful."  I'lSwu  Sk  airoi'  i>  'I.  «I»rev,  according  to  B.,  Cod.  Sin.,  L.  Ac- 
cepted by  Tischendorf,  Trcgelles,  Alford.— C.  C.  S.]  ,  r  r  vi 

3  Vs  24 —EKiroDeiiovTai  (according  to  B.,  L.     Cod.  Sm.  has  eiseAeiKTOi'Tai.— L.  t.  &.)  .,,     ,,       j, *.»,„^*^ 

*  Vs!  28:-Ta  tSta  (wUhout  rrci.Ta),  according  to  Griesbach,  Lachmann,  [Tischendorf,  Trcgelles,  AKord,]  on  the  authority 
of  B.,  L.,  157.    ndvTa  is  taken  from  the  parallels. 


278 


THE  GOSPEL  ACCORDING  TO  LUKE. 


EXEGETICAIi  AND  CRITICAL. 

Vs.  18.  A  certain  ruler. — "Apxccv,  more  par- 
ticular specification  of  the  indefinite  fls  in  Matthew 
and  Mark ;  perhaps  the  president  of  a  neighboring 
synagogue,  who,  concealed  among  the  people,  had 
heard  the  instruction  of  the  Saviour,  been  present  at 
the  blessing  of  the  children,  and  excited  by  both  to 
address  himself  with  a  weighty  question  to  Jesus. 
According  to  no  one  of  the  Synoptics  does  he  come 
TreLpd^oov,  like  SO  many  before  and  after  him,  but  on 
the  contrary  with  a  good  intention.  Noticeable  is 
the  comparatively  great  fulness  witli  which  the  three 
Synoptics  communicate  this  occurrence  ;  it  has,  as  is 
evident,  left  a  deep  impression  in  the  circle  of  the 
disciples. 

Good  Teacher. — It  is  not  hard  to  sketch  a 
somev/hat  vivid  portrait  of  the  youthful  speaker. 
He  is  as  little  lacking  in  emotion  and  enthusiasm,  as 
in  fluency  of  speech  and  demonstration  of  honor 
before  Jesus.  He  is  better  than  the  common  de- 
penders  on  works  [Werkheiliffen,  lit.,  work-saints] 
of  that  time,  under  whose  self-righteousness  there 
flowed  not  seldom  a  current  of  hypocrisy,  but  he 
stands  far  below  the  God-fearing  men  of  the  Old 
Testament,  in  whose  hearts,  along  with  the  strictest 
conscientiousness,  there  ever  remained  alive  the 
feeling  of  the  necessity  of  atonement.  What  he 
seeks  is  not  grace  but  reward ; — the  eternal  hfe  in 
which  he,  probably  a  member  of  the  sect  of  the 
Pharisees,  believes,  he  will  earn  by  his  own  vir- 
tue. Yet  still  an  obscure  feeling  is  ever  saying  to 
him  that  the  treasure  of  his  good  works  is  not 
yet  great  enough  ;  to  his  righteousness  he  wishes  to 
add  something  more,  altogether  extraordinary,  in 
order  then  to  be  able  to  be  sure  of  the  perfect 
certainty  of  liis  salvation.  Before  the  Saviour  de- 
parts, he  Avishes  for  once  to  hear  from  Him  the 
answer  to  this  great  question  of  life.  Thus  does  he 
stand  before  us  as  a  man  full  of  good  intentions,  but 
without  deep  self-knowledge ;  who  takes  pleasure  in 
the  law  of  God,  but  at  the  same  time  also  has  com- 
placency in  himself,  whose  words  not  only  express 
his  thoughts,  but  in  a  certain  sense  anticipate  them  ; 
more  wortliy  of  love  than  of  envy, — a  curious  mixture 
of  honesty  and  of  pitiable  self-deceit.  Not  until  he 
is  considered  from  this  point  of  view,  is  it  possible 
wholly  to  understand  the  wisdom  and  love,  with 
which  the  Saviour  treats  him.  He  is  in  a  certain 
sense  the  Nicodemus  character  of  the  Synoptics, 
comp.  John  iii.  2,  although  his  history,  alas,  ends  less 
satisfactorily  than  that  of  this  teacher  in  Israel. 

Vs.  19.  Why  callestthou  me  good? — Luke 
simply  follows  Mark,  in  giving  this  answer  of  our 
Lord.  Respecting  the  famous  various  reading  in 
Matt,  ad  loc.  see  Lange.  We  for  our  part  are  of  the 
opinion  that  in  Matthew  the  Rcccpta  must  be  re- 
tained, and  that  the  readiug  of  Lachmann  and  Tisch- 
endorf  has  no  higher  value  than  that  of  an  old 
interpretamenium.  The  grounds  for  this  persuasion 
do  not  belong  here,  but  as  respects  the  Marcionitic 
reading  of  the  second  part  of  the  answer  in  Luke :  o 
•yap  ayaSihi  eh  iarif,  6  Qihi  6  iraTrjp,  it  is  nothing 
but  a  gloss,  which  does  not  even  bear  a  strongly 
Marcionitic  character. — As  to  the  rest,  we  scarcely 
need  to  remark  that  the  Saviour  by  this  answer: 
ovSih  ayad.,  k.t.x.,  is  as  far  from  indirectly  ex- 
pressing His  own  Godhead  (the  old  Dogmatic!), 
as  He  is  from  decidedly  denying  it  (the  later 
RationaUsts).     He  contents  Hunself  with  decliumg 


an  epithet  which  in  this  mouth  would  have  had  no 
meaning  whatever,  even  as  He  previously  also  did 
not  wish  from  every  one  to  be  greeted  as  the  Messiah. 
Thus  does  He  here  give  on  the  one  hand  an  example 
of  modest  humihty,  which  contrasts  not  a  little  with 
the  self-praise  of  the  young  man,  and  on  the  other 
hand  He  points  him,  if  he  will  really  do  what  is 
good,  to  the  highest  ideal  of  perfection. 

Vs.  20.  The  commandments. — The  Saviour 
names  the  commandments  of  the  second  table,  be- 
cause when  the  rich  man  had  once  seen  his  lack  of 
love  to  his  neighbor,  the  conclusion  as  to  his  lack  of 
love  to  God  could  not  be  difficult.  According  to 
Mark  and  Luke,  the  ixr]  fiotx^vcris  stands  first,  with 
internal  probability,  if  we  direct  our  regard  to  the 
youth  of  the  questioner.  According  to  the  state- 
ment of  Luke,  the  Saviour  names  only  five  command- 
ments, the  /XT]  airoaTep-narjs  of  Mark  and  the  a7a7r. 
rhv  ■TrA.rjcr.  crov  tl's  afavr.  of  Matthew,  being  wanting. 

Vs.  21.  All  these. — In  vain  hitherto  has  the 
Saviour  endeavored  to  draw  the  attention  of  the 
young  man  to  the  contrast  between  his  duty  and  his 
own  ability.  The  youth  is  still  so  taken  up  with  his 
own  virtue,  that  he  thinks  that  he  is  able  to  point 
courageously  to  his  whole  past  life,  although  at  the 
same  time,  in  the  obscure  foreboding  that  he  may  yet 
perhaps  come  short,  he  adds  (Matthew) :  ri  en 
vaTepw.  The  answer  of  the  Saviour  does  not  con- 
firm tlie  truth  of  his  declaration,  but  only  tehs  him 
what  he,  in  case  it  is  really  so  with  him,  has  yet  to 
do. 

Vs.  22.  Distribute. — Am'Sor,  see  the  notes  on  the 
text.  By  the  peculiar  form  of  the  injunction,  the  salu- 
tary strictness  of  the  command  becomes  evident.  He 
must  not  only  sell  his  treasure,  never  to  see  it  again  ; — 
even  that  perhaps  in  an  heroic  and  high-wrought 
moment  might  have  been  possible ; — but  to  dis- 
tribute the  precious  wealth  with  his  own  hand,  piece 
by  piece,  among  the  poor,  and  thus  see  the  source  of 
his  earthly  joy,  pride,  hope,  as  it  were,  drop  by  drop 
dry  up.  "  i)istribi(e,  ipse  id  magnam  Iceiitiam 
afferre  solet  piis.  "  Bengel.  Only  when  he  has  in 
this  way  killed  his  selfishness  even  to  the  root,  may 
he  view  himself  as  perfect  in  love.  Then  is  the 
Master  ready  to  give  him  his  recompense  and  highest 
good,  the  place  of  a  disciple,  His  cross,  His  heavenly 
treasure. 

Vs.  23.  Very  sorrowful. — Uipixviro^ :  Matthew, 
XvKovpLivo^ ;  Mark,  aTvyi/daas,  Avwov/xivos.  These 
are  all  expressions  which  show  that  the  answer  of 
Jesus  produces  an  intense  impression  upon  the 
young  man.  No  wonder,  it  was  also  very  fitting  to 
cure  him  forever  of  his  fooHsh  self-conceit.  L'p  to 
this  moment,  he  had  thought  that  the  external  ob- 
servance of  the  manifold  commandments  might  open 
for  him  the  way  to  heaven,  while  he  yet  had  left  the 
commune  vinculum,  the  highest  principle  of  all  the 
requirements  of  God,  until  now  unconsidered.  And 
now  it  appears  that  his  selfishness  is  mightier  than 
his  seemingly  noble  love,  and  that  he  his  life  through 
had  already  transgressed  the  first  commandment,  in- 
asmuch as  he  offered  base  worship  to  Mammon.  He 
becomes  aware  that  to  his  fabric  of  virtue  even  the 
foundation  is  yet  wanting,  and  still  he  had  already 
been  hoping  to  be  able  to  put  the  capstone  on  his 
perfected  work.  The  chasm  which  lies  between 
knowing  and  willing,  and  between  willing  and  doing, 
becomes  to  him  now  plain  ;  he  goes  away,  and  it  is 
not  impossible  that  he  afterwards  returns  again  ;  but 
even  though  he  saw  Jesus  no  more,  he  has  received 
an  instruction  which  he  his  whole  Ule  long  can  no 


CHAP.  XVIII.  18-30. 


279 


more  foro-et.  He  knows  now  what  is  lacking;  to  him, 
and  even  though  the  look  of  sadness  which  the 
Saviour  let  fall  upon  the  departing  one  had  been  a 
look  of  irrevocable  fareweU,  yet  the  lasting  loss  ot 
this  youn"-  man  would  still  have  been  to  the  rest  a 
gain  onliccount  of  the  heart-searching  instructions 
and  'warnings  which  Jesus  connected  with  this  oc- 


currence. ^  „  ^^      •     ih 

Vs  2i.  How  hardly.— >Scc  on  Matt.  xix.  17- 
29  •  Mark  x.  17-30.  That  the  Saviour  here  teaches, 
it' is  true  a  relative  but  by  no  means  absolute  im- 
nossibility  that  the  rich  man  should  be  saved,  shows 
a-ain  how  far  He,  in  the  gospel  of  Luke,  is  removed 
fr'om  all  Ebionitic  contempt  of  riches.  Only  when 
money  has  us,  instead  of  our  possessing  the  money 
does  it  close  against  us  the  entrance  to  the  kingdom  ot 
heaven.  Comp.  besides  the  weU-known  golden  tractate 
of  Clemens  Alexandrinus,  Quis  dives  salvefur,  also 
Pmdoqogns,  lib.  iii.  ch.  vi.  The  double  form  m 
which  Mark  (ch.  x.  23,  24)  communicates  the  saying 
of  our  Lord,  is  especially  adapted  to  explain  more 
exactly  His  actual  meauuig.  . 

Vs  25  A  cameL— /SV«  Lange  on  Matt.  xix.  24, 
arid  LiGHTFOOT,  ad  loc.  Beyond  doubt  there  here 
hovers  before  the  Saviour's  soul,  in  particular  the 
ima<re  of  the  many  rich  and  mighty  m  His  day,  whose 
earthly  temper  hindered  them  from  receiving  Him 
while  He  in  the  rich  young  man  saw  a  type  ot 
thousands,  to  whom  the  disciples  in  their  Chiliastic 
dreams  had  already  conceded  a  place  of  honor  m  tbe 
kino-dom  of  heaven,  but  with  reference  to  whom  it 
was°soon  to  appear  that  they,  on  account  ot  then- 
love  to  earthly  goods,  were  not  fit  for  the  kingdom 

Vs  ''S  Who  then  can  be  saved?— As  well 
this  scene  with  the  ruler,  as  also  this  earnest  utter- 
ance of  the  Saviour,  has  taught  the  disciples  to  cast 
a  deeper  look  into  their  own  heart.  They  feel  now 
thPt  not  earthly  good  in  itself  closes  the  entrance 
into  the  kingdom  of  heaven,  but  that  it  does  so  only 
when  one  hangs  his  heart  upon  it,  and  that  one  there- 
fore even  without  bemg  in  possession  of  nches,  may 
yet  be  shut  out  as  a  rich  man.  In  the  livmg  con- 
sciousness that  even  the  poorest  may  have  something 
of  this  earthly-mindcdness  which  causes  the  a.px<^v 
to  -0  sorrowful  away,  they  now  all,  instead  ot  surprise 
at  others,  feel  concern  about  themselves,  and  venture 
the  "reat  question,  which  the  Saviour  answers  with 
His  "compassionate  look  and  a  comfortnig  word. 
Comp.  Job  xlii.  2;  Jer.  xxxii.  17;  Zech.  vm  6 

Vs  18  Peter  said.— Accordmg  to  all  three 
Evanoelists,  it  is  Peter  with  whom  first,'in  the  place 
of  concern,  there  follows  not  only  recovered  com- 
posure, but  even  self-coinplacency._  \ery  character- 
stic  is  it  but  at  the  same  time  amiable,  that  he  here 
does  not 'place  himself  exclusively  first,  but  utters  it 
as  the  collective  consciousness  of  the  apostolic  circle, 
that  all  more  or  less  had  done  what  had  Fov^'d  too 
hard  for  the  'apx-v.  The  peculiar  form  of  his  utter- 
ance in  Luke  "we  have  left  ra  ifS.a,  that  which  is 
ours,"  brings 'the  greater  difficulty  of  the  sacrifice 
made  still  more  strongly  into  view.  Instead  of  the 
fear  of  not  being  able  to  be  saved,  there  now  springs 
up  within  them  the  hope  of  extraordinary  reward  ; 
and  it  is  entirely  unmistakable  that  in  this  whole 
utterance,  an  egoistic  love  of  reward  expresses  itsel , 
of  which  it  is  even  more  c'^^^'j' ^^""f '^'-^If '\"T,  ' 
could  arise  in  the  heart  of  Peter,  than  how  it  cou  d  be 
aonroved  by  Jesus.  Before,  however,  we  find  dit- 
fi^E Ity  Sthis  latter  fact,  let  us  notice  first  that  the 
assertion  of  Peter  was  no  idle  vaunt,  but  pure  truth ; 


that  the  Saviour  Himself  had  just  before  attached  to 
the  renunciation  of  earthly  good  the  possession  of 
the  heavenly  treasure,  and  that  with  Peter  the 
craving  of  reward  did  not  exclude  love,  but  was  most 
intimately  connected  therewith;  and  secondly,  that 
our  Lord  not  only  approves  the  hope  of  recompense, 
inasmuch  as  He  promises  to  it  the  richest  satisfaction, 
but  also  tempers  it  and  sanctifies  it,  by  the  immediately 
following  parable,  Matt.  xxi.  1-16. 

Vs  29.  Verily  I  say  unto  you.— Luke  gives 
the  answer  of  the  Saviour  less  precisely  and  less  in 
detail  than  Matthew  and  Mark,  yet  with  all,  the  chiet 
thoughts  are  the  same,  in  which,  however,  we  have  to 
consfderthat  the  strictly  Israelitish  form  m  which 
the  hope  of  hundredfold  reward  is  uttered  m  Matt, 
ch.  xix.  28,  is  less  prominent  in  the  Hellemstic 
gospel  of  Luke. 

Vs.  30.  Receive  back,  a7roAa/8r;.— ^Ste  notes  on 
the  text.  A  still  stronger  form  than  in  Matthew,  and 
a  fittin"  expression  to  intimate  that  he  receives  what 
belongs  to  him  as  a  reward.  Afterwards  the  Saviour 
expressed  the  same  thought  in  another  fom,  Luke 
xxii  25-30.  The  clause:  "  Many  last  shall  be  first, 
which  Matthew  and  Mark  subjoin  here,  Luke  had 
already  given,  ch.  xiii.  30.  As  a  proverb,  its  Ircquent 
reiietition  is  easily  intelligible. 

In  this  time,  and  in  the  world  to  come  Me 
everlasting.— This  passage  is  one  of  those  in  which 
the  distinction  between  the  common  Synoptic  and 
the  Johannean  signification  of  the  word  ^0,7,  aiwuio^ 
appears  most  strongly  marked.  Here,  also,  as,  eg.. 
Matt.  xix.  29  ;  xxv.  46,  and  elsewhere,  it  is  somethmg 
absolutely  of  the  other  world. 


DOCTEINAIi  AND  ETHICAL. 
1.  See  on  the  parallel  passages  in  Matthew  and 

^V'  In  the  Pauline  gospel  of  Luke  also,  the  history 
of  the  rich  voung  man  occupies  a  prominent  place, 
inasmuch  as  this  word  serves  as  a  palpable  Foof  of 
the  absolute  unpossibility  of  being  justified  by  the 
works  of  the  law.  When  the  Saviour  says  to  a  sinner 
in  view  of  the  requirements  of  the  law:  Do  this  and 
thou  Shalt  live,  this  is  done  for  the  very  purpose  of 
awakening,  by  the  despair  ot  fulfallmgsudi  a  re- 
quirement, the  consciousness  of  deep  sinfulness,  and 
?he  slumbering  longing  for  grace.  In  th;s  respect 
also,  the  history  of  the  rich  young  man  is  a  rarely 
equalled  type  of  the  psedagogic  wisdom  ot  our  Lord, 
and  at  the  same  time  a  key  to  the  Pauline  dcclara- 

^'°°3  ^Fm-  Ae  aptlogetics  of  the  Evangelical  history, 
it  is  of  moment  to  compare  the  form  ^  which  this  oc- 
currence is  related  in  the  gospel  f^^^J^^'^'j 
Comp  on  this  the  happy  remark  ot  Iseandi.u,  Yv. /. 
SoV.,  and  respecting  this  whole  --?f^^X^^^ 
sertation  of  K.  Wimmer,  Stud.  u.  hrit.  Ibio,  1.  p. 

^^^4  The  evan<relical  idea  of  the  sinlessness  of  our 
Lord  is  ill  no  way  endangered  by  the  negative:  rt  ^f 
lZJLa^&''-  '"The  declaration  is  the  expression 
oHhe  sane  humble  subordination  to  God  penetrated 
by  which  Jesus  also,  although  kno^vmg  imse  one 
with  the  Father,  yet  designates  the  J""!?"'  f  ^^^^ 
One  sending  Him,  teaching  Hun,  sanct.tying  Ihm, 
glorify  °ig  Ilim,-in  one  word,  as  the  greater  Ever 
f,  deed,  i"  the  Father  the  origma    source,  a.  of  a 

c  iv'  so  of  all  goodness ;  the  absolutely  t.ood  .11  H.b 
I  1  ol  n;;ss  ever  the  same,  ^hile  in  contrast  with  Hun 


280 


THE   GOSPEL  ACCORDING  TO   LUKE. 


even  the  Son,  as  Man,  is  one  developing  in  goodness 
and  holmess,  perfecting  Himself  through  prayers,  con- 
Hicts,  sorrows,  and  suffering,  unto  Divine  glory" 
Ullmann.  ^     ■' 

5    The  whole  history  of  the  rich  voung  man  is  a 
powerful  testnnony  to  the  spirit  of  the'first  command- 
ment m  the  Decalogue.     Evidentlv  the  Saviour  was 
not  concerned  with  the  wealth  of  the  &pxo>y  in  itself 
—tor  some  misfortune  or  other  might  then  have  easily 
treed  hira  from  his  possessions ;  but  He  wished  to 
detach  hmi  from  the  idol  to  which  his  heart  was 
bound.     If  his  idol  had  been  something  else  e  a 
ambition,  the  Saviour  would  not  have  given  him  this 
commandment;  he  would  have  fulfilled  it  without 
trouble,  nay,  perhaps  would  even  have  boasted  of  his 
beneficence ;  but  since  his  weak  side  is  the  love  of 
money,  the  commandment  of  self-denial  approaches 
him  precisely  in  this  relatively  accidental  form,  that 
It  may  become  evident  to  him  how  only  he  who  can 
renounce  that  which  is  highest,  is  on  the  way  to  gain 
that  which  13  best.     Hard  was  the  requirement,  but 
It  was  the  severity  of  love. 

[After  all,  our  Lord  only  required  of  this  youn"- 
man  what  the  apostles,  as  Peter  declares,  had  alreadv 
done;  and  even  worldly  wisdom  does  not  now 
venture  to  dispute  that  the  preeminent  honor  which 
they  have  gained  to  aU  ages  of  the  world  thereby, 
has  of  Itself  been  a  hundred  times  over  worth  the 
sacrifice.  What  emperor  in  Christendom  would  dare 
tor  a  moment  to  compare  his  dignity  with  that  of  an 
n^f  n  '.*""  r^A  ^^'^"g^'^l'st.  or  even  the  helper  of  an 
apostle?  And  certainly  we  may  believe  that  the 
young  ruler  who  could  have  made  a  still  greater 
sacrifice,  and  whom  Jesus,  even  at  His  first  and  only 
meeting  with  him,  came  to  regard  with  so  peculiar  an 

kingdom  of  God      So  true  is  it,  that  even  as  respects 
his  world,  he  missed  the  opportunity  of  placing^hiL! 
self  on  such  an  eminence,  as  no  potentate  of  hfs  a-e 
ever  came  within  sight  of — C.  C.  S.]  ° 

6.  The  promise  of  manifold  reward  for  the  sacri- 
fice made  for  tbe  kingdom  of  heaven,  had  already 
been  given  to  the  disciples  in  another  form,  ch  vi 
■a'  ^a\''''~^\-     ^^"""^  '"^  particular,  must  be  con- 
sidered how  the   Saviour,    after  He 'had   promS 

SZr°n?  IV^'  '''''  Slowing  imagination  could 
expect,   makes  haste  to  oppose  every  narrow  self- 
seeking  and  false  rest  in  their  soul.     He  takes  from 
them  therewith  at  once  the  fancy  of  their  beinc.  the 
only  ones  so  highly  distinguished.     In  an  endrely 
general  way  He  promises  for  all  following  thnes   J 
aU  a  hundredfold  recompense  who  should°renounce 
anything  for  the  kingdom  of  heaven's  sake.     They 
K°  u  .u''^'  ,'''^^'   companions   of  the  high   fortune 
which  they  desired  above  all  things.     Butthat  they 
might  not  now  too  early  rest  upon  their  laurels  thev 
are  on  the  other  hand  disquieted  by  the  thought: 
Those  who  are  now  the  first,  may  afterwards  ?ery 
possibly  become  the  last.     How  thoroughly  in  eai^ 
nest    moreover  the  Saviour  was  as  to  this  promise 
of  the  hundredfold  recompense  even  in  this  life,  ap- 
pears from  the  history  of  the  kingdom  of  God  in  all 
times,  comp.  e.  r,    what  Paul  offered  for  its  sake  and 
at  erwards  gained.     Or  consider  the  French  refugees, 
who    for   the   cause  ot    truth  and    reformation  left 
their  na  ive  country,  and  even  yet  in  tlieir  posterity 
moVlu^n^  af  .wonderfully  blest!      [What   blood 
H^uenots  P-C.'aT]  '""'"''^  '''"  '^'  '^"°^  «^ '''' 
1.  The  whole  mstruction  of  our  Lord,  as  well 
concermng  the  dangers  of  riches  as  concerniiic.  The 


rich  recompense  of  that  which  is  offered  up  for  Him 
acqmres  an  additional  and  peculiar  importance  if  we 
consider  hat  this  was  uttered  in  the  presence  of 
Judas  only  a  few  days  before  the  gemfnat  n'  in 
lum  of  the  dark  plan  of  betrayal  ^ 

m.-i?"  fpV •'";•'  ""i^^'' '"  "^'""^  that  while  as  yet  the 
might  of  Christian  love  had  scarcely  begun  to  be  felt 

"tio"  tTh  'rdf  ".T"  \'  '""''^  POBse°ssors'a  t'emp- 
tation  to  hard-hearted  voluptuousness  in  a  de-ree 
scarcely  possible  now.  In  Christendom,  imperfect  as 
t  IS,  even  a  woridly  man,  in  spite  of  hini'solff is  forced 

Iniirnf  1  ""f  ^°>  ^^  ^"^  "^^^°^'  ^^move  the 
ptlfn    !■  "f^"'-  ^""^  /*  ^^oveases  the  probabUity,  in 


HOMILETICAL  AJS^D  PRACTICAL. 


Sacrifices  for  the  kingdom  of  heaven  are :  1  Re- 
qmred,  vss.  18-22;  2.  refused,  vss.  23-27;  3.  made 
vs.  28 ;  4.  rewarded,  vss.  29,  30.— The  ruler  of  the 

teTnf  r  V'  '^'  ^'''  ^*'  ^^  ^^^°  •«  '^'  Lord  of  the 
fv,or  ^r  n'"'',  T''  ''S^uist  the  rich  voung  man, 
truly  the  Good  Master,  although  He  declines  this 
honorable  appeUation.  The  rich  younfman 'the 
type  of  the  man  who  has  much  that  is  needed  for 
his  salvation,  but  not  all:   1.  His  portrait     2    his 

mpnVT  1 T  "^'  ''^^Pn  ^^'^  ^°°"'^°g  of  the  coUiand- 
ments   helps   us.  -  The   strictness   of  the   Saviour 

Seel  f  1^'   •^'''"""''   ^''   ^^''^"^^^   towards   the 
W  •     Jr  'T'''  •■'^^  ^"^  ^«'*^  ^^«««  liis  heavenly 
ove.  —  The  advantage  of  an  untroubled  retrospect 
upon  a  well-spent  and  unspotted  youth :  1.  A  rare- 
ti;inTtT''''"f'?^','  ^-  "  ^'""serous,  advantage.-One 
thing  thou  yet  lackest :  1.  A  kindly  intended  felicita- 
tion, because  only  one  tUng  ;  2.  an  earnest  warnino- 
because  in  the  one  all  is  lacking  to  him.-What  the 
twtr"""^;'''  really  lacks  is  fove  to  God  above^ 
things. -\\hoever  wiU   teach   others   to  recognize 
their  own  sins  agamst  God,  does  best  when  he  be- 
fJ^L'"'   T^''!'''^"*''^'t'^^'''''^'*^^^^^«gl^bor,  1  John 
IJ- .:,^^^  treasure  m  heaven:   1.  Its  high  value- 
2.  Its  dear  price.-True  care  for  the  poor  must  be  a 
personal  one.-The  rich  young  man :   1.  Trebly  rich 
a    in  treasures,  b.  in  virtues,  c.  m  self-conceit-  2* 
trebly  poor,  «.  in  self-knowledge,  h.  in  love    c.  iii 
heavenly  possessions.-The  ruinous  power  of  a  sin- 
gle darhng  sin,  Eccles.  x.  1 ;  Matt.  v.  29,  30.-How 
eaithly-mindedness:   1.  Contemns   the   King  of  the 
kingdom  of  God ;  2.  despises  the  fundamental  law  of 
he  kingdom  of  God ;  3.  forfeits  the  blessedness  of  the 
kngdom  of  God.-Howtlie  Saviour  will  cure  man 
of  his  ear  hly-mmdedness  by  leading  him  to  the  way 
1.  Of  self-knowledge;  2.  of  self  denial ;  3.  of  self-sur- 
render  to  Him.-The  love  of  Christ  o;er  aga L  t  the 
might  of  the  ego:  1.  How  deep  it  looks;  2.  how 
much  It  requires;  3.  how  richly  it  rewards.-Why  is 

Intn'thfl     '  ?'  "'r  ,"'''"  ^°'''«  "^^""^  others  to  eiiter 
into  the  kingdom  of  heaven?— "How  hardly  "  &c  • 

1.  A  word  of  terror  for  the  earthly-minded  wealthy- 

2.  a  word  of  comfort  for  tlie  heavenly-minded  poor- 

3.  a  word  of  thanksgiving  for  rich  and  poor  who 
iZfir  '  ^^'•'^^"l.^the  difficulty  and  have  entered 
mto  the  kingdom  of  heaven.- The  being  saved  •  ] 
On  Its  humanly  impossible;  2.  on  its  Divinely  possi- 
ble and  easy,  side. -How  far  the  question,  "  What 
shall  we  have  therefore?"  from  the  Christian  point  ■ 
Of  view  IS  permitted  or  censurable.— The  recom- 
pense in  the   kingdom   of  heaven:   1.   Its   extent 


CHAP.  XVIII.  31-43. 


281 


a.  in  this,  h.  in  the  future,  life ;  2.  its  conditions :  one 
must,  a.  really  have  left  all,  and  this  then,  h.  not  out 
of  mercenariness,  but  out  of  love. 

Starke  :  —  Canstein  :  —  Our  first  and  chiefest 
question  should  be  concerning  everlasting  life. — 
Brentius  : — The  law  is  spiritual,  and  requires  inter- 
nal and  external  obedience. — In  religion  nature  and 
grace  must  be  well  distinguished. — Let  man  be  taught 
to  distinguish  well  the  general  and  the  special  calling 
of  God. — Hedinger  : — Woe  to  you,  ye  rich,  Luke 
vL  24;  1  Tim.  vi.  9;  James  v.  \.~Bihl.  IFirt;— Let 
not  thy  mouth  water  too  much  after  worldly  goods, 
because  they  are  more  a  hindrance  than  a  help  to 
salvation,  Prov.  xxx.  8. — Rising  concern  for  salva- 
tion must  be  regarded  and  welcomed  as  a  messenger 
of  grace. — Hedinger: — All  lost,  all  gained. — Bren- 


tius : — The  lust  of  reward  here  cleaves  even,  it 
seems,  to  the  best  dispositions. — To  the  children  and 
servants  of  God  belongs  all  the  good  which  the  king- 
dom of  grace  and  glory  possesses  ;  what  would  they 
more?  1  Cor.  iii.  21-23. 

Palmer: — What  lack  I  yet?  1.  What  answer 
our  own  heart  would  be  glad  to  give ;  2.  what  the 
Lord  answers  thereto. — Of  the  unhappy  contradic- 
tion in  which  so  many  men  are  involved  with  them- 
selves.— W.  Hofacker  ; — Good  labor  brings  noble 
recompense. — C.  J.  Nitzsch  : — No  one  is  good  sav- 
ing God  alone:  1.  In  what  sense  the  expression  is 
meant ;  2.  how  in  the  light  of  it  Jesus  Himself  ap- 
pears to  us ;  3.  whether,  then,  where  it  holds  good, 
there  yet  can  be  any  well-grounded  confidence  in  our 
neighbor. 


3.  Jesus  and  the  Bhnd  Man  (Vss.  31-43). 
(Parallel  to  Matt.  xx.  17-19,  29-34 ;  Mark  x.  32-34,  46-52.) 

31  Then  [And]  he  took  unto  him  the  twelve,  and  said  unto  them,  Behold,  we  go  up  to 
Jerusalem,  and  all  things  that  are  written  by  the  prophets  concerning  [lit.,  for,  tw  viw, 

32  K.T.A.]  the  Son  of  man  shall  be  accomplished.     For  he  shall  be  delivered  unto  the  Gen- 
tiles, and  shall  be  mocked,  and  spitefully  entreated  [outrageously  handled],,  and  spitted 

33  on:  And  they  shall  scourge  him,  and  jsut  him  to  death;  and  the  third  day  he  shall  rise 

34  again.     And  they  understood  none  of  these  things :  and  this  saying  was  hid  from  them, 
neither  knew  [comjDrehended]  they  the  things  which  were  spoken. 

35  And  it  came  to  pass,  that  as  he  was  come  nigh  unto  Jericho,  a  certain  blind  man 

36  sat  by  the  way  side  begging:  And  hearing  the  multitude  pass  by  [a  multitude  pa.ssing 

37  by],  he  asked  what  it  meant.     And  they  told  him,  that  Jesus  of  Nazareth  passeth  by. 
38,  39  And  he  cried,  saying,  Jesus,  ihou  Son  of  David,  have  mercy  on  me.     And  they 

which  went  before  rebuked  him,  that  he  should  hold  his  peace :  but  he  cried  so  much 

40  the  more.  Thou  Son  of  David,  have  mercy  on  me.     And  Jesus  stood,  and  commanded 

41  him  to  be  brought  unto  him:  and  when  he  was  come  near,  he  asked  him.  Saying,' 
What  wilt  thou  that  I  shall  do  unto  thee?     And  he  said,  Lord  [or.  Sir],  that  I  may 

42  receive  my  sight.     And  Jesus  said  unto  him,  Receive  thy  sight :  thy  faith  hath  saved 

43  thee  [or,  caused  thy  recovery].     And  immediately  he  received  his  sight,  and  followed 
him,  glorifying  God :  and  all  the  people,  when  they  saw  it,  gave  praise  unto  God. 

1  "Vs.  41.— Aeyuv  (Origen :  etn-cov)  at  the  beprinning  of  this  verse  is  omitted  hy  Tischendorf,  [Meyer,  Alford,]  according 
to  B.,  D.,  [Cod.  Sin.,]  L.,  X    It  is  at  least  doubtful. 

It  is  as  if  the  feeling  of  Thomas,  which  he  so  strongly 
uttered,  John  xi.  16,  had  now  possessed  itself  of  all 
the  disciples.  Perhaps  Jesus  considers  just  this  dis- 
couraged state  of  theirs  best  fitted  for  the  communica- 
tion to  them  for  the  third  time  of  a  prophecy  which 
He  had  already  deUvered  twice  to  almost  deaf  ears. 
The  greater  the  vividness  which  had  been  given  by 
the  just-reported  conversation  to  the  prospect  of 
hundredfold  reward,  the  more  necessary  docs  it  ap- 
pear to  our  Lord  to  obviate  the  earthly-minded 
exjicctalion  with  which  they  follow  Him,  even  on 
the  fatal  way  ;  and  of  set  purpose  He  severs  them 
from  the  circle  of  the  others,  in  order,  by  the  very 
mystery  in  the  manner  of  His  communication,  to 
prepare  them  the  better  for  the  weightiness  of  its 
matter. 

TeAeo-S^ffeToi,  k.t.x. — The  reference  to  the  pro- 
phetic declarations  on  this  occasion  is  peculiar  to 
Luke.  The  Saviour  sjieaks  with  emphasis  of  iravra 
TO.  yeyp.,  comp.  ch.  xxii.  37.  The  Messianic  pro- 
[jhecies  of  suflering  stiind  before  His  eyes  as  a  great 


ESEGETICAL  AKD    CRITICAL. 

Vs.  31.  And  He  took. — Comp.  Lange  on  the 
parallels  in  Matthew  and  Mark.  The  parable  of  the 
Laborers  in  the  Vineyard,  which  in  Matt.  xx.  1-16 
precedes  the  repeated  announcement  of  the  Passion, 
and  the  request  of  the  sons  of  Zebedee  which  follows 
it,  and  which  is  given  by  Matthew  as  well  as  Mark, 
Luke  passes  over.  According  to  the  Synoptics,  the 
journey  U>  the  Passover  is  now  continued  steadily  in 
the  direction  of  Jericho.  That,  however,  the  Twelve 
were  not  the  Saviour's  only  companions  in  travel 
appears  from  the  fact  that  He  calls  them  to  Himself, 
Kar'  iolav,  Matt.  XX.  17-19,  in  order  to  impart  to 
them  a  weighty  utterance.  Perhaps  the  women, 
Luke  viii.  2,  3,  were  also  witli  him,  and  Salome 
comes  forth  from  their  circle  with  her  petition.  The 
visible  distinction  between  the  temper  of  our  Lord 
and  that  of  the  disciples  is  brought  into  view  by 
Mai-k  in  particular,  x.  32,  with  much  grai)hic  force. 


282 


THE   GOSPEL   ACCORDING  TO   LUKE. 


whole  put  in  writing  t^  vl(f  r.  av^p.  for  the  Son  of 
Man,  a  dativus  commodi  by  which  the  proper  destina- 
tion of  the  word  of  Scripture,  that  of  being  realized  in 
Him,  is  intimated  ;  an  indirect  proof  that  for  every 
detail  of  the  picture  of  His  Passion  which  is  now 
sketched,  vss.  32,  33,  there  must  also  be  at  least  an 
intimation  to  be  found  in  the  prophetic  record. 

Vs.  32.  Delivered  unto  the  Gentiles. — Luke 
in  his  more  summary  report  passes  over  the  first  de- 
livery to  the  high-priests  and  scribes,  and  the  con- 
demnation to  death  by  the  Sanhedrim.  On  the 
other  hand  he,  Uke  Matthew  and  Mark,  mentions  the 
prediction  of  the  mocking,  scourging,  and  maltreat- 
ment of  our  Lord,  and  has,  in  common  with  Mark, 
the  special  mention  of  the  spitting  on  Him.  The 
more  than  usual  agreement  of  the  Synoptics  in  the 
communication  of  these  details  is  a  strong  proof  for 
the  credibility  of  this  prediction,  which  can  be  weak- 
ened in  no  manner  by  any  dogmatic  doubt  (De 
Wette  and  others).  According  to  the  Synoptics,  the 
Saviour  on  tliis  occasion  speaks  of  His  resurrection 
on  the  third  day  expressly.  The  gradual  climax 
Kal,  Kai,  icai,  disappears  therefore  at  once  in  an  over- 
whelming antithesis. 

Vs.  34.  And  they  understood  none  of  these 
things,  &c. — "An  emphatic  dilFuseness."  Meyer. 
It  is,  of  course,  understood  that  this  ignorance  of  the 
apostles  was  no  wanton,  but  was  yet  in  a  certain 
sense  a  self-caused,  ignorance ;  and  that  it  had  not 
i-eference  to  the  sound  of  the  words,  but  to  the  thing 
itself.  Comp.  ch.  ix.  45.  How  little,  moreover,  they 
understood  our  Lord,  appeared  immediately  from  the 
petition  of  the  sons  of  Zebedee.  Strikingly  does 
Luke  bring  into  view  the  totality  of  the  misunder- 
standing, ouSiu  avviTKav,  and  its  ground,  ■fjv  rh  pTJ/M. 
KfKpv/iij..,  K.T.X.,  and  the  natural  consequence,  ovk 
iyivwcTKov.  Because  their  heart  stubbornly  repels 
the  only  intelligible  sense  of  the  words,  their  under- 
standing seeks  in  vain  for  a  more  endurable  sense 
which,  perhaps,  might  be  given  to  these  words. 
T}icy  are  spiritually  as  blind  as  the  Bartimctus  who 
now  comes  into  view  is  in  body. 

Vs.  35.  As  He  was  come  nigh  unto  Jericho. 
— Respecting  the  locality  of  the  City  of  Palms,  and 
respecting  the  difference  among  the  S}Tioptics  in 
reference  to  the  number  of  the  blind  men,  and  the 
question  whether  the  miracle  took  place  at  the  en- 
trance or  the  leaving  of  the  city,  see  Laxge,  ad  loc. 
For  the  various  attempts'  to  remove  this  difficulty, 
and  their  advocates,  see  Meyer,  De  Wette,  and 
others.  If  one  believes  that  the  accounts  must 
a  tout  prix  be  brought  into  agreement  with  one  an- 
other, then  without  doubt  the  conjecture  of  Lange 
that  the  Saviour  went  in  and  out  at  the  same  gate 
of  the  city,  and  that  the  miracle  falls  into  two  parts, 
seems  to  deserve  the  preference  before  the  view 
that  a  second  blind  man  associated  himself  with  Bar- 
timasus,  and,  at  all  events,  deserves  the  preference 
above  the  unlucky  harmonistic  expedient  which 
makes  this  miracle  take  place  twice.  We  believe, 
however,  that  a  spiritually  free  view  of  the  Evan- 
gehcal  i-eports  must  frankly  allow  such  little  dis- 
crepancies, and,  no  doubt,  institute  attempts  to 
reconcile  them,  but  by  no  means  force  them.  Comp. 
the  admirable  remaik  of  Olshatjsen,  Comm.  i.  p.  28, 
and  that  of  Chrysostom,  Pnef.  in  Matt.,  in  respect 
to  the  difference  of  the  Evangelists  in  minor  matters : 
aurh  jxiv  ToVTO  /j.€yiffTov  Seiyyio  ttjs  a.\7)deia^  iffTiv 
6j  yap  TTOLvra  avvicpwvrjaav  fxera  aicptl3eias,  ouSels  tiv 
firluTevtrei'  Ttiy  f;^dpcij',  oTt  fj.7]  avveK^brii/ns  dirb  avv- 
S/jKTjs  Tifoj  avUpcioirivr]^  eypa^f/ay,  airep  eypaipau,  k.t.\. 


[This  itself  is  the  greatest  evidence  of  truth,  for  if 
all  things  had  accurately  agreed,  no  one  of  our 
enemies  would  have  believed  that  they  had  not  come 
together  by  a  human  agreement  and  written  what 
they  have  written,  &c.]  Taking  all  together,  we 
account  it  probable:  1.  That  here  only  one  blind 
man  was  healed,  and  that  when  Matthew  uses  the 
plural,  he,  as  is  more  his  way,  is  less  intent  on  giving 
the  number  than  the  description  of  the  healed  ;  and, 
2.  that  the  miracle  did  not  take  place  before  (Luke) 
but  after  the  entrance  of  Jesus  into  Jericho  (Mat- 
thew and  Mark).  Two  narrators,  of  whom  the  one 
is  an  apostolic  eye-witness,  stand  here  over  against 
one  another,  and  it  is  not  probable  that  the  perverse 
temper  of  the  people,  ch.  xix.  7,  would  so  soon  and 
publicly  have  found  expression  if  only  a  few  mo- 
ments before  enthusiasm  had  been  so  powerfully 
awakened  by  the  healing  of  the  blind  man,  as  we 
read  ch.  xviii.  43.  Far  more  probable  is  it  that  the 
Saviour  performed  this  miracle  on  His  departure 
from  Jericho,  with  the  design  also  of  leaving  behind 
there  an  abiding  impression.  Only  on  the  platform 
of  a  mechanical  theory  of  inspiration  can  oiience  be 
taken  at  this  want  of  diplomatic  exactness  in  the 
statement  of  Luke.  Whoever,  on  the  other  hand, 
regards  his  gospel  with  impartial  view,  will  hardly 
be  able  to  deny  that,  especially  in  the  last  period  of 
the  public  life  of  our  Saviour  and  in  the  history  of 
the  Passion,  the  exact  chronological  arrangement 
of  the  events  is  not  to  be  expected,  particularly 
from  Luke,  and  that  he  in  this  respect  often  re- 
mains behind  Matthew  and  Mark.  The  investiga- 
tion of  the  cause  of  this  phenomenon  does  not  belong 
here. 

Vs.  37.  That  Jesus  of  Nazareth  passeth  by. 
— The  people  name  our  Lord  according  to  the  cus- 
tomary style.  The  blind  man,  who  greets  Him  as 
Son  of  David,  however,  shows  even  by  this  that  his 
fiiith  has  reached  a  liigher  grade. 

Vs.  40.  Commanded  him  to  be  brought  unto 
Him. — Luke  relates,  it  is  true,  that  the  Saviour  gave 
this  command,  but  not  that  the  blind  man,  upon  this 
command  being  given,  was  led  by  others  to  Him. 
His  account  does  not,  therefore,  conflict  with  that  of 
Mark,  who  mentions  Bartimagus'  throwing  away  his 
garment  and  coming  to  Jesus.  Apparently  we  have 
to  conceive  the  matter  thus :  that  the  bhnd  man  left 
none  of  the  standers-by  time  to  carry  out  the  exact 
command  of  our  Lord.  As  Uttle  do  the  accounts  of 
the  manner  of  the  healing  contradict  one  another,  for 
the  circumstance  that  Matthew  alone  mentions  that 
Jesus  here  also,  as  often  before,  touched  his  eyes,  is 
by  Mark  as  well  as  by  Luke  neither  dii'ectly  nor 
indirectly  controverted. 

Vs.  4L  What  wilt  thou. — "  Literroffat  Christvs, 
lion  tarn  cceci  privatim  causa,  quam  totius  populi. 
Sdmus  cnim,  id  mundus  Dei  beneficia  sine  sensu  de- 
voret,  nisi  stbnulis  e.rcitetur.  Ergo  Christus  voce  sua 
turbam  adstantem  ad  observandum  miraculum  erigii." 
Calvin. 

Vs.  43.  All  the  people.— This  statement  of  the 
impression  which  the  miracle  pi'oduced  upon  the 
whole  people  has  been  preserved  to  us  by  Luke 
alone.  It  is  as  if  he  would  cause  us  to  hear  at  the 
gate  of  Jericho  the  prelude  to  the  Hosannas  which 
were  soon  to  resound  far  more  mightily  at  the  gates 
of  Jerusalem,  comp.  ch.  xix.  37.  That  the  Saviour 
Himself  no  longer  desires  to  check  this  triumphant 
praise,  appears  even  from  the  fact  that  He  no  longer 
imposes  on  the  blind  man  any  silence  about  what  had 
been  done,  nor  yet  requires  that  he,  like  the  demoniac, 


CHAP.  XVm.  31-43. 


283 


Mark  v.  19,  shall  go  home,  but  willingly  allows  Barti- 
mJEUS  to  swell  the  enthusiastic  throng  and  go  before  it. 
As  to  the  rest,  the  mention  of  the  doxology,  to  which 
the  miracles  of  the  Saviour  several  tunes  give_  occa- 
sion, is  peculiar  to  Luke,  comp.  ch.  v.  26;  vii.  16; 
ix.  43 ;  xiii.  17,  and  is  wholly  m  the  Pauline  spirit. 
Comp.  Rom.  xi.  33-36. 

DOCTRINAI/  AND  ETHICAIi. 


1.  The  Saviour's  third  prediction  to  His  disciples 
of  His  Passion  is  richer  in  details  than  the  two  for- 
mer ones.     We  may  conclude  from  this  that  Ills  own 
consciousness  of  His  approacliing  fate  gained  con- 
tinually  in   clearness,   and   that  even  the  so-called 
Contingentia  of  the  future— c.  g.,  the  spittmg  on  Ilira 
—stood  before  His  soul  already  as  present.     This 
can  the  less  surprise  us  if  we  consider  that_  even 
these  here-mentioned  particulars  were  not  foreign  to 
the  prophetic  image  of  the  Messiah  and  His  Passion, 
see,  e.  g.,  Isaiah  1.  6 ;  Ps.  xxii.  8.     Phenomena  of  this 
kind  create  difficulty  for  those  who  know  no  higher 
basis  for  the  prophetic  viewing  of  the  future  than 
human  presentiment  alone,  and  will  explain  all  phe- 
nomena in  this  sphere  exclusively  from  withm  out- 
ward,  instead   of  from   above  do^vnward.     On  the 
other  hand,  we  have  simply  to  remind  the  reader, 
"After  all  human  mediation  and  substratum  is  pro- 
vided for,  still  the  proper  innermost  nature  of  pro- 
phecy remains  an  every-time-renewed  discovery  of 
hidden  things    through    the   omniscient  Spirit,    an 
anticipating  of  the  future  beyond  the  preformations 
and  germs  of  the  present ;  in  short,  a  speaking  of 
God  out  of  which  in  its  turn  the  prophesying  history 
can  alone  form  and  comprehend  itself.     We  have, 
therefore,  no  right  to  forbid  every  prediction,  and 
althoun-h  it  stands  there  to  explain  it  away  out  of 
principle,  merely  for  the  reason  that  we  do  not  know 
how  to  make  way  for  it  m  our  understanding  of  his- 
tory because  it  appears  to  stand  forth  to  us  as  a 
soothsaying  prediction."   Stier.  If  this  principle  holds 
good  even  of  predictions  of  the  Old  Testament,  m 
how  much  higher  measure  must  it  then  hold  good 
of  Him  who  is  conscious  of  Hunself  being  the  end 
of  the  law  and  the  centre  of  all  prophecy,  and  whose 
capacity  certainly  no  one  will  in  any  case  be  able 
successfully  to  dispute  of  knowing  all,  even  to  the 
minute  details,  which  He  had  to  know,  in  order  as 
the  Pounder  of  the  kingdom  of  God,  to  accomplish 
His  mission  on  earth. 

2.  Attention  cannot  be  too  often  directed  to  the 
closeness  with  which  the  Saviour's  consciousness  of 
His  Passion  attaches  itself  to  the  prophetical  Scrip- 
ture He,  the  Son  of  the  House,  sees  in  the  law  and 
the  prophets  the  Magna  Charta  of  the  kingdom  ot 
God  to  which  He,  not  less  than  its  least  subject,  is 
bound  As  if  He  had  foreseen  that  hereafter  the 
days  would  come  in  which  it  should  be  denied,  m  the 
name  of  science,  that  Israel's  prophets  have  ever 
decisively  pointed  to  a  suffering  and  dying  Messiah, 
He  points  us  to  their  testimony  as  to  the  clear  mirror 
of  Ilis  suffering  as  well  as  of  His  glory.  For  h.m 
who  will  really  penetrate  deeply  into  the  sanctuary 
of  the  history  of  the  Passion,  it  is  of  the  greatest 
importance  that  he  do  not  let  the  key  of  the  pro- 
phetic Scripture  be  taken  from  Him.  Here  also 
plainly  appears  the  truth  of  the  maxim:  htuhante 
scrintura,  siniul  tituhat  fides.  _ 

3    In  the  inquiry,  wliat  gave  the  Saviour  courage 
and  energy  to  go  forward  with  so  unterrified  a  step 


towards  the  way  of  suffering,  we  undoubtedly  must 
not  overlook  the  truth  that  He  continually  beyond 
His  Passion  foresaw  the  Resurrection  on  the  third 
day.  For  him  who  really  believes  in  the  Humanity 
of  our  Lord,  even  His  lofty  courage  unto  death 
is  a  proof  that  the  prediction  of  the  resurrection 
in  the  gospel  was  by  no  means  a  bare  vafidnium 
post  eventum.  On  the  other  hand,  it  is  entirely  natu- 
ral that  in  the  degree  iu  which  the  Passion  pressed 
more  vehemently  in  upon  Him,  the  heart-exalting 
prospect  of  the  Resurrection  was  not,  it  is  true,  in 
any  wise  shaken,  but  yet  temporarily  in  His  con- 
sciousness thrown  mto  the  background. 

4.  The  incapacity  of  the  disciples  to  understand 
our  Lord's  announcement  of  His  suffering,  is  a  new 
proof  of  the  truth  that  in  the  Christian  sphere  true 
spiritual  understanding  comes  to  pass  through  the 
organ  of  the  heart.  If  the  soul  turns  itself  from  a 
clearly  uttered  truth,  then  is  also  the  understanding 
incapable  of  recognizing  its  substance  and  impor- 
tance. Here  also  the  well-known  saying  of  Pascal 
holds  good,  that  one  must  know  human  things  in 
order  to  love  them,  but,  on  the  other  hand,  must 
love  Divine  things  if  he  would  rightly  understand 
them.  Comp.  the  beautiful  essay  of  Vinet,  UEvan- 
gile  compris  par  le  caiir.—Ai  the  same  time,  how- 
ever, this  incapacity  of  the  disciples  is  an  unequivo- 
cal proof  of  the  indispensable  necessity,  as  well  as 
of  the  salutary  influence,  of  their  enhghtenment 
through  the  Holy  Spirit,  in  consequence  of  which 
they  afterwards  learned  to  regard  that  same  Passion 
as  absolutely  necessary  and  worthy  of  God,  which  at 
first  was  so  offensive  to  them,  and  for  that  very  rea- 
son so  incomprehensible. 

5.  Every  healing  of  the  blind  related  to  us  m  the 
o-ospel  shows  in  a  striking  symbol  how  the  Saviour 
opens  the  eve  of  the  soul  also  for  the  heavenly  light ; 
but  in  particular  may  the  history  of  Bartimajus,  m 
its  beautiful  gradualness  of  development,  be  called  a 
type  of  this  spiritual  benefit  pregnant  with  instruc- 
tion.    First  there  makes  its  way  to  him  merely  the 
report    of    Jesus,    awakening    slumbering    remem- 
brances, longings,  and  presagings ;  then  it  becomes 
evident  to  the  people  following  Jesus  that  he  has  a 
lonf'ino-  for  higher  benefit  than  the  multitude  which 
only  outwardly  encircles  the  Saviour.     As  commonly, 
so  here  also,  they  do  not  want  the  sufferer  to  enjoy 
anything  from  Jesus  apai-t  from  them,  and  seek  to 
suppresi  his  tone  of  lamentation,  as  a  discord_  in 
the  jubilant  acclaim  of  joy.     But  this  very  reaction 
excites  his  longing  faith  to  higher  courage,  and  sopn 
the  sufferer  camiot  any  longer  rest  till  every  Uin- 
drancc  yet  separating  him  from  Jesus  is  overcome ; 
faith  triumphs,  and  the  first  thing  that  he  now  sees 
is  Christ  Himself,  before  whose  tace  he  stands,  and 
in  whose  fight  he  now  beholds  the  whole  creation 
surrounding  him  as  in  the  glory  of  the  resurrection, 
"  the  ima"-e  of  the  truth  that  in  spiritual  enhghten- 
ment Chiist  is  the  first,  lovehest,  and  best  ot  every- 
thing that  one  learns  to  recogmzc,   upon   whom 
moreover,  the  simple  eye  of  the  spirit  with  good 
reason  remains  through  the  whole  ot  hie  directed. 
In  conclusion,  the  following  of  Jesys,  the  preceding 
others  the  united  praise  of  God,  the  whole  order  ot 
silvation,  as  well  on  the  side  of  God  as  on  that  ot 
man,  lies  here  in  mice  visibly  before  us,  that  is,  it 
our  eyes  are  opened.  * 

G  "0  what  power  has  the  prayer  of  believers! 
There  prayed  Joslwa,  and  the  sun  in  the  heaven 
stood  still  that  he  might  iully  beat  down  the  enemies. 
Now  Jesus,  the  Sun  of  Righteousness,  which  m  mid 


284 


THE   GOSPEL  ACCORDING  TO  LUKE. 


course  was  soon  to  descend,  also  stood  here  still." 
Bogatzky. 
.         i        7.  The  last  miracle  again — the  last  performed  on 
H     I  a  man  which  is  made  known  to  us  from  the  pubhc  life 
'f/f     I  of  our  Lord  (Matt.  xxi.  14  contains  only  a  general 
''  /  notice) — presents  before  our  eyes  the  high  end  of 

f  His  manifestation  in  a  striking  manner,  comp. 
Isaiah  xxxv.  5 ;  Ps.  cxlvi.  8 ;  and  the  homage  which 
is  here  brought  to  Him  at  Jericho's  gate  is  a  pro- 
phecy of  the  universal  homage  of  the  redeemed 
which  hereafter  shall  be  brought  to  Him,  espe- 
cially in  His  exalted  character  as  the  Light  of  the 
world. 

8.  It  is  an  element  of  the  peedagogic  wisdom  of 
our  Lord,  that  He,  the  more  His  pubhc  life  hastens 
to  its  end,  rather  seeks  than  avoids  the  opportunity 
to  do  miracles,  and  unconditionally  accepts  the  hom- 
age of  the  healed.  This  also  was  soon  to  serve  His 
weakly  believing  disciples  as  a  counterpoise  against 
the  (TKavhaXov  cruds. 


HOMILETICAL  AND  PRACTICAIi. 

Jesus  the  Light  of  the  world,  as  well  for  the 
spiritually  (the  Twelve)  as  for  the  corporeally  blind 
(Bartimasus) :   1.  He  creates  the  light  for  the  eye 
(vss.  31-34);  2.  He  opens  the  eye  to  the  light  (vss. 
35-42). — How  the  Saviour  labors  to  make  His  ser- 
vants friends  and  intimate  companions,  John  xv.  15. 
— Jesus  contrasted  with  His  disciples:  1.  His  clear 
knowledge  in  contrast  with  their  ignorance ;  2.  His 
lofty  courage  in   contrast   with  their  faint-hearted 
fear ;  3.  His  willing  precedence  on  the  way  of  humi- 
liation in  contrast  with  their  constrained  following 
["  He  longs  to  be  baptized  with  blood,  He  pants  to 
reach  the  cross."     Cowper.]. — The  Passion  of  our 
Lord  the  fulfilment  of  a  Divine  prophecy. — The  rela- 
tion of  suffering  to  glory. — The  courage  of  Christ 
unto  death,  and  the  shrinking  from  suffering  of  so 
many  Christians. — Sluggishness  of  heart  the  deepest 
ground  of  the  not  understanding  so  many  a  word  of 
the  Lord. — Jesus  and  Joshua  before  tlie  gates  of 
Jericho:   1.  What  both  find;  2.  what  both  bring. — 
Whoever  feels  that  he  is  spiritually  Wind  can  do 
nothing  better  than  to  beg. — Where  the  eye  of  the 
soul  Is  yet  closed,  there  must  the  ear  of  the  body  be- 
come so  much  more  keenly  alive  to  the  report  which 
ever  flies  before  our  Lord  where  He  comes  with  His 
salvation :  1.  Into  a  land  ;  2.  into  a  home  ;  3.  into  a 
heart. — Happy  for  him  who  does  not  keep  from  the 
blmd  the  knowledge  that  Jesus  of  Nazareth  passeth 
by. — How  differently  the  Lord  appears  to  diverse 
eyes:  1.  To  the  superficial  multitude  He  is  Jesus  of 
Nazareth ;  2.  to  the  eagerly  longing  Bartimffius  He  is 
the  Son  of  David ;  3.  to  the  beheving  disciples  He  is 
the  Son  of  the  hving  God. — The  Kyrie  Elcison  of  the 
soul,  which  precedes  its  Hosanna.    [Kvpie,  e'Ae'rjo-or  /j.e 
— Miserere  mei  Doniine.     In  some  of  the  German 
litanies,  as  well  as  in  the  Latin  mass,  this  formula  of 
supplication  remains   in  the  original  Greek,  bemg 
afterwards  interpreted  m  the  Latin  or  German. — 
C.  C.  S.] — On  His  way  to  death  the  Saviour  permits 
Himself  to  be  detained  not  a  moment  by  the  dissua- 
sions of  His  friends,  but  gladly  by  the  cry  of  a  bhnd 
man's  distress.—"  What  wilt  thou  that  I  should  do 
unto  thee?"     One  must  earnestly  wish  to  be  made 
whole  by  Jesus.— What  a  faith  is  it,  that  really  heals 
the  spiritually  bhnd  ? — In  order  to  be  able  to  follow 
Jesus  one  must  see  Him ;  in  order  to  foUow  Him 
aright,  one  must  praise  God. — The  good  example  of  a 


sinner  healed  finds  imitation  on  the  part  of  others. 

Blind  Bartimasus  a  guide  to  a  truly  Christian  celebra- 
tion of  the  communion  ;  his  history  shows  us :  1.  The 
right  temper  for  the  communion,  a.  steady  sense  of 
wretchedness,  b.  eager  longing  for  deliverance,  c. 
courageous  coming  to  Jesus ;  2.  the  highest  comfort 
of  the  communion,  that  the  Saviour,  a.  knows  us, 
6.  calls  us,  c.  hears  us ;  3.  the  fruit  of  the  commu- 
nion most  to  be  desired :  a.  that  our  eyes  may  see 
Him,  b.  our  feet  follow  Him,  c.  our  tongues  praise 
Him. 

Starke  :— Quesnel  :— We  know  not,  like  Jesus 
Christ,  the  tune  of  our  sacrifice  and  death,  but  we  know 
Well  that  we  are  ever  coming  nearer  to  the  moment, 
and  we  therefore  greatly  need  to  think  thereon  and 
prepare  ourselves  therefor,  2  Tim.  iv.  6.— Jews  and 
Gentiles  have  alike  shamefully  laid  hands  on  Jesus, 
why  then  blame  we  each  the  other  ?—iV^oz'a  Bibl. 
Tub. : — As  God  dealt  with  His  child  Jesus,  so  does 
He  deal  with  all  believers :  suffermg  must  precede, 
afterwards  follows  joy. — Bibl.  Wirt.: — To  judge 
with  fleshly  thoughts  concerning  the  kingdom  of 
Christ  is  not  vi^W.—Nova  Bibl.  Tub. :— 'The  blind 
man  a  poor  man. — IIedinger: — Would  God  we  were 
blind,  then  should  we  see. — The  Lord  is  in  time  of 

distress  nearer  to  us  than  we  think. — Canstein  : 

Is  there  indeed  anything  pleasanter  for  a  sinner  to 
hear  than  when  he  learns  that  the  Fount  of  Light, 
the  Chief  Physician,  Jesus,  is  coming  towards  Him  ^ 
—-Whoever  lets  Jesus  pass  by  and  detains  Him  not 
with  his  prayer  is  left  helpless.— Many  times  do  we. 
experience  from  those  that  go  before  and  have  a 
guise  of  piety,  the  greatest  temptation  and  the  most 
numerous  hindrances  in  our  Christian  life. — Faith 
cannot  hold  its  peace ;  whoever  believes,  he  speaks. — 
Canstein  : — How  often  does  a  God-fearing  soul  dwell 
in  a  wretched  body. — God  leads  one  man  not  like 
another. — The  friendhness  of  Jesus  in  converse  with 
all  manner  of  men,  especially  the  poor  and  needy, 
calls  us  to  imitation. — Osiander  : — We  will  rejoice 
from  our  hearts  when  to  our  neighbors  also  salvation 
is  brought  from  God. — J.  Muller  :— The  history  of 
the  blind  man  at  Jericho  a  mirror  of  the  spiritual 
recovery  of  man.  [John  Newton's  "  Mercy,  0  thou 
Son  of  David,"  gives  the  very  soul  of  this  scene. — 
C.  C.  S.] — Lisco:— Pray,  and  it  shall  be  given 
you. 

On  the  Pericope. — Scheffer  : — The  last  journey 
of  the  Redeemer  to  Jerusalem. — F.  W.  Krummacher": 
— The  stages  on  the  journey  to  the  cross.— Fccns  : 
— The  Saviour  on  His  last  sorrowful  journey  to  Jeru- 
salem: 1.  Submissive  as  to  His  own  sulfering;  2. 
compassionate  towards  the  sorrow  of  others.— ^^iil- 
FELD : — The  true  evangelical  fast-keeping  :  1,  Con- 
cerning the  fasting  mood ;  2.  concerning  the  fasting 
prayers.  —  Couard: — How  we  may  celebrate  the 
approaching  Passion-week  to  the  blessing  of  our 
heart  and  hfe. — Stier:— The  present  bhndness  of 
many  Christians  to  the  right  understanding  of  the 
suffering  and  death  of  Jesus  Christ:  1.  How  it  is 
with  the  blmdness  ;  2.  whereby  it  is  healed  ;  3.  what 
we  then  see  and  experience. — Braune  : — The  light 
that  breaks  forth  from  the  Passion  of  Christ.  In  the 
Passion  of  Christ  we  learn  to  esteem  aright:  1.  The 
sm  of  the  world ;  2.  the  woe  of  the  time. — Burk- 
HARDT: — How  it  comes  that  even  to  well-disposed 
innocent  souls  the  word  of  the  cross  is  yet  hidden 
for  a  while. — The  happy  blind  beggar. — Bo-mharbt  : 
— What  the  passing  of  Christ  to  His  suffering  says 
to  us. — Staudt  : — The  prayer,  "  Jesus,  Son  of  David, 
have  mercy  ou  me  " :  1.  Its  necessity ;  2.  its  power ; 


CHAP.  XIX.  1-10. 


285 


3.  its  nature. — Steinhauser: — What  is  it  that  we 
see  when  through  Christ  the  eyes  of  our  spirit  are 
opened  ? 

Van  Oosterzee  (from  a  missionary  sermon) : — 
"  The  sighing  creation  shows  itself  to  our  eyes  like 
Bartimffius  at  Jericho's  gate.  Not  yet  were  his  eyes 
unclosed,  but  already  from  afar  the  footsteps  of  the 


coming  Saviour  sound  in  his  ears ;  already  it  is  told 
him  who  approaches ;  already  does  he  throw  the 
mantle  off  that  hinders  him  from  making  haste 
towards  the  Dehverer.  Yet  a  Uttle  while  and  he  has 
received  his  sight  and  follows  the  Lord,  and  heaven 
and  earth  sing  praises  at  the  sight  to  God  and  His 
Only-begotten." 


4.  Jesus  and  Zaccheus  (Ch.  XIX.  1-10). 

1,2  And  Jesus  entered  and  passed  throiigli  Jericho.  And,  behold,  there  U'as  a.  man 
named  Zaccheus,  which  was  the  chief  among  the  publicans  [and  he  was  a  chief  tax- 

3  tratherer],  and  he  [this  man]  was  rich.     And  he  sought  to  see  Jesus  who  he  was;  and 

4  could   not   for  the  press,  because  lie  was  little  of  stature.     And  he  ran  before,  and 

5  climbed  up  into  a  sycamore  tree  to  see  him ;  for  he  was  to  pass  that  imy.  And  when 
Jesus  came  to  the  place,  he  looked  up,  and  saw  him,  and  said  unto  him,  Zaccheus, 

6  make  haste,  and  come  down ;  for  to-day  I  must  abide  at  thy  house.     And  he  made 

7  haste,  and  came  down,  and  received  him  joyfully.     And  when  they  saw  it,  they  all 

8  murmured,  saying,  That  he  was  gone  to  be  guest  with  a  man  that  is  a  sinner.  And 
Zaccheus  stood  [or,  came  forward],  and  said  unto  the  Lord ;  Behold,  Lord,  the  half  of 
my  goods  I  give  to  the  poor ;  and  if  I  have  taken  any  thing  from  any  man  by  false 

9  accusation,  I  restore  him  fourfold.     And  Jesus  said  unto  him.  This  day  is  salvation 
10  come  to  this  house,  forasmuch  as  he  also  is  a  son  of  Abraham.     For  the  Son  of  man  is 

come  to  seek  and  to  save  that  which  was  lost. 

vain  does  he  strive  to  discover  a  spot  that  will  secure 
him  a  comfortable  standing-place  and  an  unobstructed 
view ;  great  as  is  his  interest,  his  stature  is  propor- 
tionably  diminutive,  so  that  at  last  he  climbs  a  tree,  on 
which  he  finds  both  rest  and  an  unobstructed  view 
along  the  road ;  and  he  also  feels  himself  now,  in  the 
hope'of  at  last  obtaining  his  wish,  so  happy  that  be 
takes  no  account  of  the  mockeries  to  which  he,  the 
smallest,  and  yet  in  a  certain  sense  a  great,  man,  was 
doubtless  exposed  in  the  midst  of  the  jubilaut  throng, 
on  account  of  his  singular  proceeding.  ^ 

Vs.  4.  A  sycamore  tree,  cTVKOfxopea. — See  Lach- 
mann  and  Tischendorf :  the  Ficus  ^Sgnptia  of  Pliny. 
Arbor  mora  slmilis  folio,  magnitudine,  adspeciu. 
See  Winer,  in  voce.  The  fruit  is,  according  to  the  ac- 
counts of  travellers,  pleasant  and  sweet-tasting.  But 
here  the  sycamore  bears  a  fruit  of  the  noblest  and 
rarest  kind,  which  is  to  ripen  for  the  refreshment  of 
Jesus. 

Vs.  5.  Jesus  .  .  .  saw  him.— It  is  not  neces- 
sary to  explain  the  acquaintance  of  Jesus  with  Zac- 
cheus as  supernatural  (Olshausen) ;  nor  have  we  any 
more  need  of  taking  refuge  in  the  assumption  of  a 
relation  unknown  to  us  between  the  two  (Meyer),  or 
conjecturin"-  that  some  one  had  designedly  mentioned 
hiin  to  our  Lord  (Paulus).  The  dilliculty  disappears 
if  we  only  transfer  ourselves  fairly  to  the  scene  of 
the  event.  By  the  very  exceptionalness  of  his  po- 
sition, Zaccheus  strikes  the  eye  of  all.  His  name 
o-ocs  from  mouth  to  mouth.  One  shows  hiin  to 
another.  Here  and  there  dislike  manifests  itself 
an-ainst  the  doubtless  not  universally  beloved  chicl  pub- 
lican, comp.  vs.  7,  and,  therefore,  in  an  entirely  natu- 
ral way  the  Saviour's  look  is  directed  upon  Zaccheus. 
But  what  is  truly  Divine  consists  in  this  :  that  our 
Lord  at  once  fathoms  the  heart  of  the  man  with  the 
same  look  which  once  followed  Nathanael  into  soU- 
tude  John  i.  48,  and  that  He  fulfils  his  longing  for  a 
better  good  in  a  way  which  causes  Zaccheus  to  find 


EXEGETICAL  AND  CRITICAL. 

Vs.  2.  Zaccheus. — Hebrew  "^S! ,  "  Pure,"  Ezra 
ii.  9  ;  Nehem.  vii.  14.  This  Hebrew  name  with  Greek 
ending  of  itself  denotes  him  as  a  man  of  Jewish 
origin  ;  comp.  vs.  9.  According  to  the  Clementines, 
he  afterwards  became  a  disciple  of  Peter,  and  Bishop 
of  CcBsarea.  See  Homil.  iii.  63,  and  Recogn.  iii.  65. 
Later  Jewish  traditions  in  reference  to  his  descent 
are  found  in  Sepp,  L.  J.  iii.  p.  166.  He  is  apx'TeAai- 
v7)i,  an  administrator  of  the  taxes,  to  whom  the  over- 
sight over  the  common  publicatis  was  committed  ; 
pei-haps  plenipotentiary  of  one  of  the  Roman  knights, 
who  often  sustamed  the  dignity  of  Publicani.  At 
Jericho,  wherein  this  time  a  large  amount  of  balsam 
was  produced  and  exported,  the  office  of  tax-gatherer 
•was  doubtless  an  important  post.  That  Zaccheus 
was  rich,  appears  not  only  from  the  place  which  he 
had  farmed,  Imt  also  from"  the  liberal  way  in  which  he 
souo-ht  to  make  good  previously  committed  injustice. 
But^that  this  wealth  did  not  yet  satisfy  his  heart,  is 
made  evident  by  his  eager  longing  after  Jesus. 

Vs.  3.  He  sought  to  see  Jesus. — Without 
doubt,  the  fame  of  Jesus  had  come  to  his  ears,  but 
he  did  not  yet  know  Him  by  sight.  Herod  also  had 
displayed  the  same  longing,  ch.  ix.  7-9  ;  but  is  there 
any  need  of  intimatmg  that  the  curiosity  of  Zac- 
cheus sprang  from  a  nobler  source  ?  In  him  we  are 
entitled  to  presuppose  a  state  of  mind  like  that  of 
the  Greeks,  John  xii.  21.  After  he  has  heard  the 
wonderful  and  in  part  contradictory  reports  that  were 
in  circulation  respecting  Jesus,  an  obscure  longing 
for  higher  treasures  has  been  awakened  in  his  heart, 

a  longing  of  which,   however,  he  cannot  as  yet 

give  any'piwise  account  to  himself  A  very  favor- 
able testimony  for  him  is  even  the  fact  that  he  leaves 
his  dwelling,  and  places  himself  on  the  way  where 
the  caravan  going  to  the  feast  must  pass  by ;  yet  in 


286 


THE   GOSPEL   ACCORDING  TO   LUKE. 


more  than  he  had  at  the  moment  sought.  "  Nomine 
se  appellari,  Zacchceus  non  potuH  non  et  admirari  et 
IcEtarV     Bengel. 

To-day  I  must  abide  at  thy  house. — Stop 
a  while  to  rest.  Comp.  vs.  7,  and  Matt.  x.  11. 
"  AeT  is  uttered  from  the  consciousness  of  the  Divine 
disposition  of  events,  vs.  10."  Meyer.  If  this  ut- 
terance, on  the  one  hand,  indicates  the  haste  which 
well  knows  that  it  has  no  time  to  lose  and  will  never 
come  again  to  Jericho,  it  also  beyond  doubt  ex- 
presses, on  the  other  hand,  the  joy  of  the  Redeemer, 
who  finds  the  sinner,  as  the  sinner  had  sought  his 
Redeemer.  For  the  Saviour  there  exists  here  an  in- 
ward necessity  to  turn  in  at  no  other  dwelling  than 
that  of  the  publican;  His  heart  commands  it,  the 
constraint  of  compassion  tells  Him  so.  "  As  now  in 
Zaccheus  the  longing  to  see  Jesus  came  from  the 
prevenient  gi'ace  of  God,  and  was  the  beginning  of 
faith,  so  was  this  spark  of  faith  by  Christ's  address 
mightily  strengthened." 

Vs.  1.  When  they  saw  it  they  all    mur- 
mured.— It  is,  of  course,  imderstood  that  we  have 
not  to  understand  this  of  the  disciples  (Calvin),  but 
of  the  Jews,  who  had  been  witnesses   of  the  joy 
with  which  Zaccheus  received  the  Lord  at  the  en- 
trance of  his  dwelling.     With  greater  haste  than  he 
had  ever  used  for  the  taking  in  of  the  most  consider- 
able gain,  Zaccheus  has  opened  his  house  for  the  Ex- 
alted Traveller,  to  whom  his  heart  already  feels  itself 
drawn.     Yet  what  prepares  for  him  the  most  de- 
lightful surprise  is  to  others  a  scandal,  and  soon  the 
smothered  murmur  of  censure   gains   distinctness : 
"  He  is  gone  to  be  guest  with  a  man  that  is  a  sinner." 
Tlapa  must  in  the  construction  not  be  connected  with 
eiVf)A&er  but  with  /caTa\iC(ra(, since  the  latter  has  no 
other  significance  than  |evi{,'e(7&ai.     We  do  not,  how- 
ever, from  these  words  alone  need  to  draw  the  con- 
clusion that  Zaccheus  was   a   sinner   above   many 
others — for  publican  and  sinner  were,  in  the  mouths 
of  many,  words  of  one  and  the  same  meaning — and 
quite  as  little  that  Jesus  really  spent  the  whole  night 
in  the  dwelling  of  Zaccheus,  and  did  not  continue  His 
journey  till  the  following  day.    KmaKiiaai,  it  is  true, 
is  commonly  taken  in  this  sense,  e.g.,  by  Meyer  and 
De  Wette,  as   also  by  Schleiermacher,  I.  c.  p.  174. 
But  the  example  John  i.   39  does  not  prove  this, 
and  our  Lord's  concluding  declaration :  ''  To-day  is 
salvation  come  to  this  house,"  would  be  deprived  of 
its  natural   relation  to  the  other :   "  To-day  must  I 
abide  at  thy  house,"  if  both  sayings  had  not  been 
uttered  in  one  day.     Apparently,  therefore,  we  have 
to  assume  that  our  Lord,  who  was  manifestly  hasten- 
ing to  Jerusalem,  spent  only  some  hours,  the  remnant 
of  the  day,  with  Zaccheus,  and  this  of  itself  was  suf- 
ficient to  make  Him  with  many  an  object  of  offence. 
While  every  publican,  even  as  such,  was  odious  to 
the  peojile,  who  wished  to  be  tributary  to  Jehovah 
alone,  they  had  undoubtedly  learned  of  the  numer- 
ous priests  who  dwelt  at  Jericho  to  look  down  upon  an 
apxiT^Kdivni  with  double  contempt.      It  also    bears 
witness  to  the  unfavorable  feeling  against  our  Lord 
which  had  so  greatly  increased  in  Judtea,  that   He 
could  scarcely   advance  a  step  without  drawing  on 
Himself  new  censure.   But  if  any  think  that  we  must 
assume  that  the  Saviour  really  spent  the  night  also  with 
Zaccheus,  we  must  at  all  events  conceive  that  which 
is  i-elated  vss.  8,  9,  as  not  taking  place  on  the  fol- 
lowing morning,   but  soon  after  the  arrival  of  our 
Lord,  under  the  first  fresh  impression  of  His  per- 
sonal appearance. 

Vs.   8.  And  Zaccheus   came  forward   and 


said. — Not  as  though  the  admonitions  of  his  Guest 
had  now  for  the  first  time  exercised  such  an  influence 
upon  this  publican  (Kuinoel),  and  still  less  because 
he  was  persuaded  that  no  one   would   be  able  to 
charge  upon  him  the  least  deceit,  because  he  was 
honesty  itself  (F.  R.  ScHNEinER,  Gesch.  J.  Chr.  ii.  p. 
84),  but  because  he  in  this  way  wished  to  give  an  un- 
equivocal proof  of  his  thankfulness  for  the   unde- 
served honor  that  had  fallen  to  his  lot.     Strikingly 
does  the  Hberahty  of  the  chief   publican  contrast 
with  the  mean-spiritedness  of  the  multitude,  vs.  7. 
And  if  ever  the  saying  proved  true,  that  it  is  indeed ' 
difficult  yet  not  impossible  for  a  rich  man  to  enter 
into  the  kingdom  of  God,  this  now  came  to  pass  in  the 
words  of  Zaccheus.     He  will  requite  the  honor  be- 
stowed on  his  house  by  some  special  act ;  and  al- 
ready does  he  know  his  Guest  so  intimately  as  this, 
that  he  is  well  persuaded  as  to  what  kind  of  offering 
will  be  to  Him  even    far  more  acceptable  than  the 
most  splendid  feast.     Deeply  did  he  feel  his  accumu- 
lated ill-desert  over  against  the  immaculately  Holy 
One  ;  but  this  compassion   shown  him   encouraged 
him   to   rise   out  of  the  depth   into  which  he  had 
sunk.  With  entire  spontaneousness  he  begins  to  speak 
of  the  moral  obliquity  which  had  earlier  misled  him, 
consciously  or  unconsciously,  to  defraud  any  one  of 
anything,  and  more  than  the  letter  of  the  law  makes 
his  duty  will  he  restore.     The  hypothetical  form  of 
his   vow,    d-Ti,   is  not  merely  a  milder  expression 
of  confession  (Meyer) ;    it  is,  on  the  other  hand,  en- 
tirely natural  in   the  mouth  of  a  man  who  has  so 
long  and  so  often  offended  through  the  common  dis- 
honesty of  his  calling,  that  he  at  the  moment  does 
not  even  call  to  mind  when  in  particular  he  had 
gained  anything  by  chicanery.     Enough,  the  restitu- 
tion which  Moses  had  required  only  in  a  special  case 
of  theft   (Ex.  xxii.  1),  he  will  make  in  the  case  of 
everything  that  he  has  gained  in  a  dishonest  way, . 
and   while,  according  to  the  later  Jewish  writers, 
even  he  was  distinguished  as  an  eminent  Israelite, 
who  destined  the  fifth  part   of  his   property  to  be- 
nevolence, Zaccheus  gives  not  less  than  the  half  of 
his  goods   to  the  poor.     In  truth  :   "  hcec  est  sapiens 
ilia  stu/titia,  quam  de  syconioro,  tanquam  fructum 
vitce,  legerat,  rapta  reddere,  propria  relinqucre,  visi- 
bilia  contemner e.''''    Beza.    Zaccheus  evidently  shows 
that  the  principle  is  not  strange  to  him  which  is  ex- 
pressed in  the  old  maxim  :  "  Peccaium  non  remittitur, 
nisi  ahlatimi  restittiatur."     Whether  even  previously 
the  requirement  addressed  by  John  the  Baptist  to 
the  publicans  had  come  to  his  ears  :  "Exact  no  more 
than  is  appointed,"  we  know  not ;  at  all  events,  he 
had  hitherto  not  acted  agreeably  to  it.     But  now  it 
is  as  if  not  only  a  new  light  had  risen  to  his  eyes, 
but  also  a  new  life  to  his  heart.    The  day  when  Jesus 
entered  his  house  is  the  birth-day  of  his  new  better 
man,  and  while  he  of  his  own  free  choice  becomes 
poorer  in  earthly  goods,  his  wealth  in  heavenly  trea- 
sures augments,  so  that  To-day  in  his  consciousness 
draws  a  sharp  dividing  line  between  Yesterday  and 
To-morrow.     This  consciousness  he  expresses  in  a 
surprising  manner:    the  ingeuiM  confessio  and  the 
voluntaria  restitutio  complement  one  another  admira- 
bly. 

Vs.  9.  This  day  is  salvation  come  to  this 
house. — Our  Lord  addresses  these  words  directly  to 
Zaccheus  (Trpds),  not  merely  in  relation  to  him  (De 
Wette,  and  others) ;  that  He  does  it  in  the  third  per- 
son arises  from  the  fact,  that  this  declaration  is  meant 
to  comprise  at  the  same  time  a  vindication  of  His 
own  coming  to  this  house,  and  a  well-deserved  eulogy 


CHAP.  XIX.  1-10. 


287 


for  Zaccheus  himself.  He  says  that  salvation  has 
come  to  the  house  of  the  publican,  not  because  that 
house  had  received  one  of  His  visits,  but  because  its 
inhabitant  really  showed  himself  another  man  from 
what  he  appeared  to  be  in  the  eyes  of  the  multitude. 
While  they  had  even  just  before  named  him  an  avrip 
cciuapTOjA-os,  the  Saviour  now  names  him  a  vlhs  'A^pa- 
ajx,  not  because  he  had  before  been  a  heathen,  but 
now  showed  the  character  of  a  true  Israelite  (Mal- 
donatus  and  others),  nor  yet  merely  because  he  by 
his  conversion  had  become  a  true  Israelite  (eVri  in 
the  sense  of  tyivero,  Kuinoel),  but  because  it  was 
manifest  that  he,  how  much  soever  the  people  re- 
viled him,  yet  belonged  to  the  people  of  God's  choice. 
The  unloving  censurers  had  overlooked  the  fact  that 
he,  as  a  son  of  Abraham,  was  nevertheless  still  re- 
lated to  them  according  to  the  flesh ;  Jesus  bestowed 
upon  him  the  eulogy  that  he  also  belonged,  accord- 
ing to  the  Spirit,  to  the  posterity  of  the  friend  of 
God;  comp.  Luke  xiii.  16. 

Vs.  10.  For  the  Son  of  Man. — Statement  of  the 
ground  of  the  previous  declaration.  Where  a  son  of 
Abraham,  according  to  the  flesh,  is  a  lost  one, 
just  there  is  My  appearance  necessary ;  where  a  lost 
one  is  renewed  unto  a  spiritual  son  of  Abraham, 
there  is  the  purpose  of  My  appearance  attained. — 
•'HA^s  signifies  not  entirely  the  same  as  the  ipx^abai 
fU  rhv  Koffuov  of  John,  where  the  secondary  idea  of 
preexistence  is  not  to  be  mistaken ;  absolutely  used, 
it  appears  to  designate  the  puUic  manifestation  and 
commg  forth  of  the  Son  of  Man.— To  seek,  like 
the  Shepherd,  ch.  xv.  4.     Comp.  Matt.  ix.  13  ;  xviii. 

11. To  save,  not  in  the  sense  of  to  make  blessed, 

but  in  the  sense  of  to  rescue.  The  (rwrtjpia  of  the 
New  Testament  is  the  preservation  of  that  which 
would  otherwise  have  become  the  certain  prey 
of  an  irrevocable  destruction,  as  Zaccheus  would 
have  become  if  this  hour  had  not  dawned  for  him. — 
What  afterwards  became  of  him  we  know  not.  In 
all  probability  he  remained  in  his  ofiSce  of  tax-gath- 
erer ;  at  least  the  Saviour,  who  sees  the  end  of  His 
own  career  approaching,  does  not  call  him  away  from 
it,  as  he  formerly  called  Matthew  and  others.  He 
knows  that  such  a  man  will  afterwards  be  an  orna- 
ment to  the  calling  of  the  publican,  and  prove  him- 
self continually  a  son  of  Abraham.  Yet  enough,  at 
aU  events,  when  Jesus  now  soon  afterwards  left 
Jericho,  He  knew  that  in  this  city  at  least  one  liouse 
was  found  in  which  He  had  already  bestowed  that 
which  He,  dying,  was  soon  to  procure  for  a  whole 
lost  world — ffojTrjpi'a  ! 

DOCTBlNAIi  AND  ETHICAI,. 

1.  In  the  days  of  Joshua  there  was  a  terrible 
curse  uttered  upon  Jericho,  Josh.  vi.  26,  and  in  the 
time  of  Ahab  this  curse  was  fulfilled  in  a  not  less 
terrible  manner,  1  Kings  xvi.  34.  With  the  entry  of 
the  Saviour  into  Jericho  there  dawns  at  least  for  one 
house  in  Jericho  a  day  of  inestimable  blessing,  and 
more  yet  would  have  become  partakers  of  this  bless- 
ing along  with  Zaccheus,  had  they  only  known  the 
time  of  their  visitation. 

2  The  coming  of  our  Saviour  to  the  City  of 
Palms  in  the  midst  of  the  tumult  of  an  innumerable 
throng ;  the  silent  inquiry  of  a  longing  soul  after  Him, 
and  the  sweet  answer  of  prevenient  grace ;  the  en- 
trance of  Jesus  into  the  favored  house  with  all  His 
peace,  and  the  sacrifice  rendered  by  the  thanksgiv- 
ing of  the  surprised  inhabitant  thereof ;— all  this  lius 


a  beautiful  symbolical  sense,  which  makes  this  gos- 
pel above  any  other  fitted  for  the  dedication  of  a 
church,  especially  when  it  is  brought  into  connection 
with  the  inexhaustibly  rich  epistle,  Rev.  xxi.  1-5. 

3.  "  Little  soul,  thinkest  thou  then  that  for  thee  no 
tree  has  grown  on  which  thou  mightest  cUmb,  that 
thy  eyes  might  behold  Him  that  bringeth  salvation 
to  thy  heart  ?  "     Gossner. 

4.  The  very  gi-eat  diversity  of  the  ways  in  which 
God  leads  sinners  to  conversion  becomes  manifest 
when  we  compare  the  history  of  Zaccheus  with  so 
many  others ;  for  instance,  with  that  of  the  Penitent 
Thief,  of  Saul,  Cornehus,  of  the  Jailer,  &c.  The 
history  of  this  chief  of  the  publicans  reminds  us  of  the 
parable  of  the  Treasure  in  the  Field,  and  still  more 
of  that  of  the  Pearl  of  Great  Price.  At  the  same 
time  the  reception  which  Jesus  makes  ready  for  the 
publican  is  an  admirable  commentary  on  His  own 
word.  Rev.  iii.  20.    ' 

5.  The  connection  of  TT.'ffTis  with  fxeravoia  is  vividly 
presented  in  the  history  of  Zaccheus.  On  the  one 
hand,  no  receptivity  for  faith  on  the  Saviour,  unless 
already  in  his  soul  an  incipient,  secret  but  poTyerful 
change  had  taken  place  ;  on  the  other  hand,  no  true 
fiiith  that  did  not  of  itself  lead  to  a  thorough  alter- 
ation of  the  life  and  the  method  of  business.  It  is 
foohsh  to  suppose  that  Zaccheus,  by  the  restoration 
of  extorted  gain,  could  have  compensated  his  guilt 
before  God,  but  just  as  httle  would  his  repentance 
have  been  a  sincere  one  if  he  had  felt  no  necessity 
of  setting  right  his  trespasses  in  this  way.  The  con- 
solatory consciousness  that  the  guilt  of  sui  is  blotted 
out  cannot  possibly  refresh  us,  if  it  is  not  at  the  same 
time  our  highest  wish  to  be  reheved  from  the  rum- 
ous  dominion  of  the  same. 

6.  The  Pauline  doctrine  of  Justification  by  Faith 
is  by  this  narrative  both  explained  and  confirmed. 
Zaccheus  is  the  precursor  of  the  many  heathens 
who  have  not  sought  for  righteousness  and  yet  have 
obtained  righteousness,  Rom.  ix.  30-33.  The  Jews, 
on  the  other  hand,  who  in  their  holiness  of  works 
murmured  against  the  bestowal  of  free  grace,  re- 
mained then  and  remain  yet — shut  out. 

1.  In  conclusion,  the  circumstance  deserves  well 
to  be  brought  into  use  in  behalf  of  future  Apologetics, 
that  the  whole  history  of  Zaccheus  bears  a  character 
of  freshness,  truth,  "and  absence  of  invention,  on 
which  every  doubt  is  broken,  as  even  Strauss,  L.  J.  i. 
p.  613,  has  conceded.  But  with  this  its  historical 
truth  is  united  its  ideal  and  eternal  truth,  according 
to  which  this  journey  of  the  Saviour  may  be  called 
the  symbol  of  His  continuous  journey  through  the 
world's  history,  in  which  He  now,  as  ever,  reveals 
Himself  to  the  individual  m  His  saving  power,  while 
the  greater  part,  even  yet,  continually  misunderstand 
Him  or  mock  Him. 


HOMILETIC.VL  AND  PEACTICAL. 

The  hour  of  blessing  for  the  once  accursed  City 
of  Palms.— Where  Jesus  passes  by  He  cannot  remain 
hidden.— The  rich  Zaccheus  in  all  his  poverty  ;  the 
subsequently  impoverished  Zaccheus  in  all  his  wealth. 
—The  longing  to  see  Jesus:  1.  How  it  arises;  2. 
wherein  it  reveals  itself;  3.  in  what  way  it  is  satisfied. 
—How  the  tumult  of  the  world  often  hinders  us  stiU 
from  seeing  and  hearmg  our  Lord  at  hand.— In  ordei 
to  see  Jesus  well,  one  must  climb ;  in  order  to  receive 
Him  ri"-htly,  one  must  come  down.— He  hath  hUed 
the  hungry"  with  good  things,  but  the  rich  He  hath 


288 


THE   GOSPEL  ACCORDING  TO   LUKE. 


sent  empty  away. — The  courage  of  the  poor  sinner. 
— The  looking  of  Jesus  up  to  Zaccheus  no  less  proof 
of  grace  than  His  looking  down  towards  many  others. 
— Where  the  concern  is  to  save  a  sinner,  there  to  the 
Saviour  a  stopping  on  His  way  to  death  is  no  loss  of 
time. — It  is  not  by  the  beauty  of  nature,  but  by  a 
work  of  grace,  that  our  Lord  allows  Himself  to  be  de- 
tained at  Jericho. — "  Make  haste  and  come  doT\Ti,  for 
to-day  I  must  abide  at  thy  house,"  text  for  a  com- 
munion address.     This  assurance :  1.  For  whom  does 
it  hold  true  ?  2.  what  does  it  prove  ?  3.  what  does  it 
promise  ?  4.  what  does  it  require  ? — Jesus  a  Saviour 
who  :  1.  Must  come  into  our  house ;  2.  and  can  come 
even  to-day ;  3.  and  comes  for  our  salvation. — Jesus 
invites  Himself,  if  one  should  not  venture  to  invite 
Him. — The  Good  Shepherd  calls  His  sheep  by  name, 
Jolm  X.  3. — Even  to-day  does  the  world  take  offence 
when  the  Saviour  turns  in  at  the  house  of  the  sinner. 
— Parallel  between  this  event  and  Luke  vii.  36-50. 
Here  also  the  displeasure  of  Simon  on  the  one  hand 
the  penitence  of  the  sinning  woman   on  the  other 
hand. — Zaccheus,  the    longer  for  salvation,  is:  1. 
Courogeously  bold  ;  2.  inwardly  rejoiced  ;  3.  by  many 
contemned ;  4.  highly  honored. — The  little  Zaccheus 
a  great  hero  of  faith :  1.  How  longingly  he  waits  ;  2. 
how  frankly  he  comes :  3.  how  bountifully  he  thanks. 
— The  making  good  of  former  trespasses :  1 .  A  neces- 
sity naturally  felt ;  2.  a  sure  token  ;  3.  a  blessed  fruit, 
of  upright  faith. — "To-day  is  salvation   come  unto 
this  house,"  a  text  for  baptismal  and  marriage  ad- 
dresses.— The  day  of  true  conversion  the  most  mem- 
orable   day   of  life,  2   Cor.  v.   17.  —  Where   Jesus 
gains  disciples,  there  has  Abraham  also  acquired  genu- 
ine  sons. — Jesus  is  come  to  seek,  etc. :  1.  A  most 
humiliating ;   2.  an  indescribably  comforting ;  3.    a 
powerfully  sanctifying,  saying. 

Starke  : — J.  Hall  : — From  a  great  sinner  there 
may  come  a  great  saint.  —  Osiander  : — God  has 
chosen  some  souls  of  the  rich  as  well  as  of  the  poor  to 
eternal  life. — Many  a  man  does  something  that  in  his 
calling  appears  to  him  to  be  unimpeachable,  but  faith 
judges  very  differently ;  2  Sam.  vi.  16. — Christ  will- 
ingly directs  His  eyes  upon  penitent  sinners ;  Luke 
xxii.  61. — QuESNEL : — God  gives  the  longing  to  know 


Him,  and  if  that  is  not  despised  He  then  gives  more. 
— The  Lord  Jesus  wishes  to  come  spiritually  to  us ; 
Jolm  xiv.  23. — Majus  : — We  may  well  be  conver- 
sant with  sinners  if  we  only  do  not  mean  to  practise 
sin  with  them. — Compassion  towards  the  poor  avails 
not  for  salvation,  yet  must  it  be  practised  for  those 
that  will  be  saved;  Deut.  xxiv.  17. — Langii  Ov.: — 
How  many  are  like  Zaccheus  in  riches  and  unright- 
eousness, but  how  few  in  true  conversion  and  resti- 
tution.— Nova  Bibl.  Tub.  .-—Happy  the  house  where 
Jesus  becomes  a  Guest ! — With  true  conversion  there 
come  to  pass  great  alterations  in  houses,  cities,  and 
countries. — The  farther  from  the  world,  the  nearer  to 
God. — Heubner  : — Jesus  is  accessible  to  all  classes. 
— Even  yet  He  finds  necessity  to  abide  with  those 
that  desire  Him. — What  an  honor  to  entertain  Jesus  ! 
— The  days  of  salvation  in  our  Ufe  when  Jesus  comes 
especially  near  to  us. — Through  faith  we  come  into 
communion  with  all  the  saints  of  the  early  time. — 
The   visible   church  leads   into  the  invisible. — Our 
churches  as  dweUing-places  of  Jesus  ;  they  are :  1.  Re- 
minders of  Him,  vss.  1-4  ;  2.  sources  of  His  gracious 
visitation,  vss.  5-7 ;  3.  summonses  on  the  part  of  Je- 
sus to  conscientious  fulfilment  of  duty,  vs.  8  ;  4.  awa- 
kenings to  the  care  of  our  own  and  others'  souls,  vss. 
9-10. — Palmer:— The  gracious  hour  of  the  Lord: 
1.  How  it  comes  (unexpected,  but  not  unprepared 
for) ;  2.  what  it  brings  (Christ,  and  in  Him  salvation) ; 
3.  what  traces  it  leaves  behind  (a  heart  disposed  to 
repentance  and  love). — Arndt  : — Jesus  the  Friend  of 
man:  1.  Towards  whom  He   reveals  His   love;    2. 
what  moves  Him  thereto ;  3.  how  He  proceeds ;  4. 
what  effects  he  produces ;  5.  by  what  means  he  ac- 
complishes and  crowns  His  work. — J.  Diedrich  : — 
How  men's  souls,  truly  for  their  salvation,  meet  with 
Christ. — W.  HoFACKER  : — The  beautiful  process  of 
development  which  the  noble  plant  of  faith,  under 
the  influence  of  Divine  grace,  passes  through  :  1.  The 
tender  germs ;  2.  the  beautiful  flower ;  3.  the  whole- 
some fruits  of  the  plant. — Gerok  : — The  concurrence 
of  human  will  and  Divine  grace. — Knapp  : — Concern- 
ing the  ever-abounding  blessing  of  a  true  personal 
acquaintance  with  Christ. — Harless  : — Jesus  receives 
sinners  [Jesus  ninimt  die  Sunder  an\. 


5.  Jesus  in  relation  to  the  Sanguine  Hopes  of  His  Disciples  (Vss.  11-27). 

1 1  And  as  they  heard  these  things,  he  added  and  spake  a  parable,  because  he  was  nigli 
to  Jerusalem,  and  because  they  thought  [or,  imagined]  that  the  kingdom  of  God  should 

12  [was  about]  immediately  appear  [to  be  manifested  immediately].  He  said  therefore,  A 
certain  nobleman  [eiiyei'Tys]  went  into  a  flir  country  to  receive  for  himself  a  kino-dom, 

13  and  to  return.     And  he  called  his  ten  servants,  and  delivered  them  ten  pounds,  and 

14  said  unto  them,  Occupy  [Do  business  therewith']  till  I  come.^  But  his  citizens  [or,  those 
of  his  city]  hated  him,  and  sent  a  message  [embassy]  after  him,  saying.  We  will  not 

15  have  [we  do  not  wish]  this  man  to  reign  over  us.  And  it  came  to  pass,  that  when  he 
was  returned,  having  received  the  kingdom,  then  he  commanded  these  servants  to  be 
called  unto  him,  to  whom  he  had  given  the  money,  that  he  might  know  how  much 

IG  every  man  had  gained  by  trading.     Then  came  the  first,  saying,  Lord,  thy  pound  hath 

17  gained  ten  pounds.     And  he  said  unto  him,  Well   [Excellent],  thou  good  servant:  be- 

18  cause  thou  hast  been  faithful  in  a  very  little,  have  thou  authority  over  ten  cities.     And 

19  the  second  came,  saying,  Lord,  thy  pound  hath  gained  five  pounds.     And  he  said  like- 

20  wise  to  him.  Be  thou  also  over  five  cities.     And  another^  came,  saying,  Lord,  behold, 


CHAP.  XIX.  11-2Y. 


289 


21  here  is  thy  pound,  which  I  have  kept  laid  up  in  a  napkin  [handkerchief]  :  For  I  feared 
thee,  because  thou  art  an  austere  man :  thou  takest  up  that  [wiiich]  thou  layedst  not 

22  down  [didst  not  deposit],  and  reapest  that  [which]  thou  didst  not  sow.  And  [om., 
Aud,  V.  0.^]  he  saith  unto  him,  Out  of  thine  own  mouth  will  I  judge  thee,  thou  wicked 
servant.     Thou  knewest  that  I  was  an  austere  man,  taking  up  that  I  laid  not  down 

23  [which  I  did  not  deposit],  and  reaping  that  [which]  I  did  not  sow:  Wherefore  then 
[And  wherefore,  koX  8ia  ti]  gavest  not  thou  my  money  into  the  bank,  that  at  my  com- 

24  iug  I  might  have  required  mine  own  with  usury  [collected  it  with  iuterest]  ?  And  he 
said  unto  them  that  stood  by,  Take  from  him  ihe  pound,  and  give  it  to  him  that  hath 

25,  26  ten  pounds.  (And  they  said  unto  him.  Lord,  he  hath  ten  pounds.)  For  [om..  For, 
Y.  0.*J  I  say  unto  you.  That  unto  every  one  which  hath  shall  be  given ;  and  from  him 

27  that  hath  not,  even  that  [which]  he  hath  shall  be  taken  away  from  him.  But  those 
mine  enemies,  which  would  not  that  I  should  reign  over  them,  briug  hither,  and  slay 
them^  before  me. 

f  1  Vs.  13.— Van  Oosterzee  translates :  "  while  I  am  on  the  journey,"  on  the  strcn^h  of  the  reading  iv  u>  for  cms.  '^v  <! 
is  foiind  in  A.,  B.,  D.,  Cod.  Sin.,  K.,  L.,  E.,  and  is  accepted  by  Griesbach,  Lachmann,  Tischendorf,  Meyer,  Tregelles, 
Alford.  Bleek,  however,  objects  to  it  as  not  giving  a  good  sense,  as  'ipxoii.a.u  cannot  well  have  any  other  meaning  than 
"come"  in  the  connection.— C.  C.  S.]  .  r^.    ,       ■,    t-  .'■•. 

2  Vs.  20.— 'O  eVepos  should  be  read,  according  to  B.,  D.,  [Cod.  Sin.,]  L.,  [R.,]  cursives,  Lachmann,  Tischendorf,  [Ire- 
gelles.  Afford.    Meyer  regards  the  article  as  a  mechanical  repetition  of  those  in  vss.  16,  18. — C.  C.  S.] 

3  Vs.  22.— Ae  is  not  sufficiently  attested.  .,„•,,       ,    i.  j 

4  Vs  26  — Tlie  yap  of  the  Recepta  is  apparently  borrowed  from  Matt.  xxv.  29.  [Omitted  by  Meyer,  Alford ;  bracketed 
by  Laehmami,  Tregellcs ;  retained  by  Tischendorf.  Not  found  in  B.,  Cod.  Sin.,  L.  More  reason  for  addmg  it,  than  for 
omitting  it  if  genuine.— C.  C.  S.]  .     .,     ^      ,       „-•    ,       i     f  rr.„ 

[5  Vs.  27.— "Them"  being  in  italics  in  E.  V.  indicates  the  absence  of  the  pronoun  in  the  Greek.  Tischendorf,  Ire- 
gelles,  and  Alford,  however,  read  aurous  on  the  authority  of  B.,  [Cod.  Sin.,]  F.,  L.,  B.— C.  C.  S.] 

I  respects  with  that  of  the  Talents  (Matt.  xxv.  14-30), 
and  yet  is  in  no  way  identical  with  that,  but  is  more 
or  less  modified  in  the  redaction,  Lange  has,  Mat- 
ilmv,  p.  441,  convincingly  demonstrated.  So  also  the 
assertion  is  destitute  of  any  ground  (Strauss)  that 
this  parable  has  arisen  from  an  only  half-successful 
amalgamation  of  two  others,  namely,  that  of  the 
Talents  and  that  of  the  Unfaithful  Husbandmen. 
Undoubtedly  the  representation  of  a  kiug  wlio,  in- 
stead of  arms,  rather  entrusts  his  money  to  his  ser- 
vants, has  at  the  first  look  something  strange,  but 
if  this  admits  of  sufiScient  explanation  from  the  pur- 
pose of  the  parable,  it  can  by  no  means  prove  any- 
thing against  the  origiuality  and  exactness  of  the 
rend'ering  of  Luke.  Precisely  in  this  way  would  our 
Lord  teach  His  disciples  that  His  true  subjects  were 
not,  hke  those  of  other  kingdoms,  to  strive  with  arms 
in  their  hands,  but  that  they  were  to  carry  on  busi- 
ness witli  the  entrusted  pound,  while  not  t^ll  after 
His  return  (vs.  2*7)  should  they  be  called  to  take  part 
in  His  victory  over  His  irreconcilable  foes.  In  view 
of  the  relative  coincidence  which  exists  i)ctwcen 
this  parable  and  that  of  the  Talents  in  Matthew, 
the  question  can  hardly  be  avoided  which  of  them 
was  first  delivered,  and  may  consequently  be  con- 
sidered as  the  foundation  of  the  other.  Directly 
in  opposition  to  the  common  views  (Schleiermachcr, 
Neander),  we  believe  that  tlie  parable  of  the  Talents 
must  be  regarded  as  a  further  explanation  of  the 
parable  before  us,  not  the  reverse ;  in  other  words, 
that  the  first  delivered  parable  (in  Luke)  is  also  the 
simplest ;  that  the  one  subsetiucntly  uttered  (m  Mat- 
thew) bears,  on  the  other  hand,  a  more  complicated 
character.  For  here  the  work  for  all  the  servants  is 
alike;  there  there  exists  a  diversity  in  the  number  of 
the  talents.  Here  there  is  bestowed  on  the  servant 
only  re(!ompense ;  tliere  witii  the  recompense  au  ex- 
tended eulogv.  Here  it  is  only  au  ignominious  loss; 
there  also  a  terrible  judgment,  which  is  the  punish- 
ment of  the  slotlifiil  servant— grounds  enough  for 
the  opinion  that  in  reality  the  parable  of  the  Pounds 
must  have  preceded  that  of  the  Talents.  It  i9 
true,  tliere  are  smgle    features   in  the   last-named 


EXEGETICAL  AIS'D  CMTICAL. 

Vs.  11.  And  as  they  heard  these  things. — 

The  instruction  communicated  by  Luke  in  the  next 
following  parable,  our  Lord  may  have  delivered  while 
yet  in  the  house  of  Zaccheus,  but  we  doubt  whether 
it  was  uttered  just  at  the  entrance  of  this  dwelling 
before  the  ears  of  the  murmuring  throng,  vs.  7 
(Meyer).  With  better  right,  perhaps,  we  might  con- 
clude from  vs.  28  that  the  Saviour  delivered  this 
parable  immediately  before  His  departure  from  Jeri- 
cho. But,  however  this  may  be,  it  stands  in  direct 
connection  with  His  declaration,  vs.  10.  It  may  be 
that  the  mention  of  the  Son  of  Man  having  come, 
threw  a  new  spark  into  the  tinder  of  their  earthly 
expectations,  although  it  is  difficult  to  state  more 
exactly  what  precise  connection  there  could  be  be- 
tween this  declaration  and  the  thought  that_  the 
kingdom  of  God  should  become  irapaxpv/J-'^  manifest. 
We'' know,  however,  how  many  looks  were  directed 
with  the  liveliest  interest  upon  the  approaching  Pass- 
over, where  it  appeared  that  the  intense  opposition 
between  Jesus  and  His  enemies  was  about  to  come 
to  a  pubhc  decision.  Besides  this,  they  were  already 
in  the  neighborhood  of  the  capital ;  and  might  there 
not  there,  even  by  the  least  word,  be  kindled  anew 
the  expectation  of  that  which  had  been  most  long- 
inr'-ly  desired  ?  In  no  case  do  we  need  to  deny  that 
the  now-following  parable  was  addressed  to  the  dis- 
ciples of  the  Saviour  also.  From  ch.  xviii.  34  it 
appears  that  they  were  as  yet  by  no  means  cured  of 
their  earthly  Messianic  hopes,  and  here  also,  as  often, 
there  lay  a  certain  truth  at  the  basis  of  their  error. 
That  the  kingdom  of  God  should  become  manifest, 
ai/acpaiveff^at,  was  in  and  of  itself  subject  to  no  doubt, 
but  that  it  would  come  into  view  at  this  very  point, 
and  that  in  a  palpable,  sensuous  form— in  other 
words,  that  Christ  would  be  glorified  without  a  pre- 
vious separation  from  His  own ;  in  tliat  lay  the  error 
of  which  they  must  be  unmediately  cured,  and  to 
controvert  it  the  following  parable  is  designed. 

A  parable.— That  the  parable  coincides  in  many 

19 


290 


THE   GOSPEL   ACCORDING  TO   LUKE. 


parable  which  are  less  elaborated  than  in  the  former : 
but  this  phenomenon  is  sufficiently  explained  if  we 
only  consider  that  one  was,  at  all  events,  delivered 
shortly  after  the  other,  and  that  the  parable  of  the 
Talents  can  be  only  so  far  called  a  variation — or,  if 
we  will,  a  short  summary  of  the  one  before  us — as 
this,  that  in  it  the  chief  thought  is  modified  accord- 
ing to  the  necessity  of  the  disciples,  and  set  forth 
yet  more  clearly.  Because  the  parable.  Matt,  xxv., 
was  deUvered  exclusively  for  the  faithful  disciples,  and 
not,  like  this,  in  the  presence  also  of  secret  enemies, 
it  was  there  unnecessary  again  to  depict  the  fate  of 
the  rebellious  citizens,  without,  however,  the  parable 
of  the  Talents  having  suffered  the  least  loss  in  com- 
pleteness by  the  falling  away  of  this  feature ;  on  the 
other  hand,  it  has  even  gained  in  unity  thereby. 
Thus  may  the  two  stand  very  well  independently 
by  one  another;  and,  moreover,  the  parable  of  the 
Pounds  has  this  peculiar  character,  that  it  sets  forth 
the  King  of  the  kingdom  of  God  on  the  one  hand  in 
contrast  with  His  servants,  on  the  other  with  His 
enemies.  In  the  prospect  of  rigliteous  retribution 
which  is  prepared  for  both  at  His  coming,  is  the 
inner  unity  of  the  representation  grounded. 

Vs.  12.  A   certain   nobleman An   indirect 

intimation  of  the  kingly  descent  and  dignity  of  our 
Lord;  at  the  same  time  a  prophecy  of  His  going 
away  from  the  earth,  and  a  comforting  representation 
of  His  departure  to  the  Father,  as  of  the  means 
ordained  for  the  obtaining  of  the  kingly  dignity  and 
glory.  Finally,  the  definite  assurance  that  the  inter- 
val between  the  depai-ture  and  the  return  of  the 
Lord  is  only  an  interim. 

Vs.  13.  Ten  pounds. — AeVa^uj'"?.  It  is  not  prob- 
able that  we  have  here  to  understand  a  Hebrew  tnina 
of  100  shekels ;  rather  an  Attic  mina  of  100  drachmae 
=  21  thalers  ($14),*  about  one-sixtieth  of  the  talent. 
Matt,  xxv,  15.  The  distinction  is  sufficiently  ex- 
plained from  the  consideration  that  the  lord  in 
the  latter  pai'able  leaves  behind  his  whole  property 
in  the  hands  of  his  servants.  Here,  on  the  other 
hand,  he  only  commits  to  them  a  slight  gift,  by  which 
their  fiiithfulness  in  the  least  is  to  be  proved,  comp. 
ch.  xvi.  10.  In  comparison  with  the  great  reward 
which  is  hereafter  bestowed  above  upon  the  faithful, 
even  five  talents  are  an  6\iyov,  in  comparison  with 
which  ten  pounds  deserved  to  be  culled  an  e'Aax'o'Toi', 
vs.  17. — UpayiJ.aTeviffdat  is  used  by  the  Rabbins 
also  in  the  sense  of  ipyd^ecr^ai,  Matt.  xxv.  20  = 
negotiari.  This  must  they  do,  not  till  the  King  re- 
turns, but  while  he  is  on  the  journey.  'Ei/  «,  see 
notes  on  the  text.  General  indication  of  the  period 
of  time  which  remains  allotted  them  for  trading. 
He  spends  the  time  in  travelling,  they  the  same  time 
in  business. 

Vs.  14.  Embassy. — A  peculiar  designation, 
taken  from  the  political  history  of  this  period,  of  the 
stubborn  enmity  of  the  Jews  {see  below),  especially 
as  this  should  exhibit  itself  after  our  Lord's  depar- 
ture from  the  earth.  The  capriciousness  of  the 
enmity  appears  from  this,  that  the  ambassadors  do 
not  give  even  a  word  of  reason  for  their  dislike,  and 
the  degree  in  which  they  despise  the  king  finds  ex- 
pression in  the  contemptuous  -rovrov.  That  this 
essay  has  no  success,  since  the  Idng  nevertheless  re- 
ceives the  kingdom,  and  returns  as  judge,  appears 
from  the  sequel  of  the  parable.  Before,  however, 
lie  punishes  his  enemies,  his  servants  must  give  ac- 
count for  themselves. 

*  [Equal,  of  course,  to  many  times  the  present  value  of 
that  sum.— C.  C.  S.] 


Vs.  15.  How  much  every  man,  tis  t(,  con- 
tracted form  for  two  different  questions.  It  must  be 
shown  what  form  of  business  each  one  had  carried  on, 
and  with  what  success.  By  the  pounds  we  are  to  un- 
derstand in  general  that  which  the  Lord  bestows  on 
His  servants  that  they  may  labor  therewith  for  the 
kingdom  of  God  and  make  profit :  as  well  the  exter- 
nal possessions  as  the  inward  endowment  and  energy. 
In  deep  humility  all  the  servants  acknowledge  that 
this  gain  is  not  their  own,  but  the  lord's,  therefore 
with  emphasis,  Thy  pound. 

Vs.  16.  Gained  ten  pounds. — Here  the  thought 
comes  into  the  foreground  that  faithfulness,  even 
with  the  smallest  x«^"<''M°)  inay  become  a  source  of 
inexhaustible  blessing.  In  Matthew  the  emphasis  is 
laid  more  upon  the  proportionableness  of  the  capital, 
the  profit,  and  the  reward.  In  this  the  faithfulness 
is  rewarded  simply  with  a  more  extended  circle  of 
operation  ("I  will  place  thee  over  many  things"), 
and  with  the  enjoyment  of  the  joy  of  their  Lord, 
Finally,  the  praise  here  bestowed  on  the  first  servant 
is  withheld  from  the  second,  who  with  the  same 
pound  had  only  gained  the  half  of  what  the  first  had 
gained,  in  order  thereby  to  intimate  that  the  reward 
should  be  different  in  just  that  proportion  in  which 
the  profit  of  the  labor  is  greater  or  less.  As  to  the 
rest,  the  government  over  five  cities  is  of  itself  dis- 
tinction enough,  especially  when  we  consider  that 
the  cities  lie  in  the  midst  of  the  laud  of  the  rebels, 
that  is  now  become  the  king's  kingdom,  and  from 
which  the  enemies  are  now  soon  to  be  extermi- 
nated. 

Vs.  20.  In  a  handkerchief. — The  conduct  of 
the  third  had  been,  therefore,  in  direct  conflict  with 
his  calling ;  without  personal  faithfulness  or  love  he 
had  in  secret  calculated  that  if  he  had  gained  much, 
his  lord  would  pluck  the  fruit  thereof;  if  he,  on  the 
other  hand,  lost,  that  the  respousibiUty  and  the 
damage  would  be  on  his  side,  since  he,  at  all  events, 
would  have  to  give  back  the  iimount  entrusted. 
Thus  had  he  given  ear  to  the  voice  of  self-seeking, 
suffered  himself  to  be  strengthened  in  his  natural 
slothfulness,  and  instead  of  laboring  in  the  sweat  of 
his  brow  for  the  interest  of  his  lord,  he  had  hidden 
the  entrusted  money  in  the  now  entirely  superfluous 
handkerchief  [Greek,  cV  croi;5apiw ;  literally,  sweat- 
cloth].  To  excuse  his  words  and  his  character  (01s- 
hausen)  appears  to  us  to  conflict  as  well  with  the 
letter  as  with  the  spirit  of  the  parable.  We  see  evi- 
dently that  our  Saviour  will  describe  the  slothful 
egoist,  who  allows  himself  to  be  held  back  by  carnal 
considerations  from  that  which  in  any  event  would 
have  been  his  duty,  and  who  believes  that  he  can 
excuse  his  mean  conduct  by  the  appeal  to  the  austere 
character  of  his  lord.  So  much  greater,  therefore, 
must  his  consternation  be,  when  the  very  ground 
made  the  pretext  by  him  for  his  vindication  prepares 
the  way  for  his  condemnation.  See  further  on  Matt. 
xxv.  25,  26. 

Vs.  22.  Out  of  thine  own  mouth  will  I 
judge  thee. — "A  wonderfully  happy  argument  ex 
concessis  "  (Lange).  Comp.  Matt,  xii,  3*7.  His  own 
word  is  retorted  upon  the  slothful  one,  and  thereon  a 
question  is  grounded,  bcginmng  with  Kal  Sia  rl, 
which  brings  him  into  contradiction  with  himself. 
The  lord  does  not  concede  to  him  that  he  is  actually 
a  hard  man,  but  only  refutes  the  shameless  one  on 
the  position  he  had  most  arbitrarily  taken.  "iVe 
dicas,  te  inveuire  non  potuisse,  quibus  pecunia  esset 
opus.  Argentarii  ab  omnibus  pecuniam  sumnnt  foe- 
nore.     Scnms  est :  non  est  etiam,  quod  i»t  coUocanda 


CHAP.  XIX.  ll-2'7. 


291 


pecunia  periculum  obtendas ;  mea  erat ;  ego  jam 
exegissem  non  tuo,  sed  meo  periculo.''''     Grotius. 

Vs.  24.  Unto  them  that  stood  by. — Not  the 
other  Sov\ot  (Kuinoel),  who  had  already  rendered 
account,  but  the  halberdiers,  who  surround  him 
when  he  appears  in  his  majesty,  comp.  Matt.  xxv. 
31.  The  astonishment  which  these  testify  (vs.  25 
may  be  put  in  a  parenthesis,  Laehmanu  and  Ewald), 
gives  the  king  occasion  now  more  particularly  to 
give  the  reason  for  his  severe  determination.  With- 
out giving  heed  to  the  remonstrance,  he  repeats  the 
great  principle,  "  Unto  every  one  which  hath,"  &c. 
See  ch.  viii.  18,  and  the  admirable  remarks  of  Nean- 
DER,  L.  J.,  ad  loc.  The  positive  retribution.  Matt. 
xxv.  30,  which  is  threatened  against  the  unprofitable 
servant  is  omitted  here,  probably  because  the  judg- 
ment upon  the  enemies  is  yet  to  be  declared.  Yet 
by  the  loss  itself  decreed  against  him  his  unfiiithful- 
ness  is  sufficiently  punished ;  while  he  that  gained 
the  ten  pounds  has  now,  besides  the  gracious  recom- 
pense, received  a  happy  surprise  in  addition. 

Vs.  27.  But  those  mine  enemies. — The  com- 
mand is  given  to  the  same  guards  to  whom  that  in 
vs.  24  was  addressed.  Contemptuously  the  enemies 
are  named  tovtuvs  {see  Tischendorf,  ad  loc),  as  they 
previously  had  named  their  lawful  king,  roirov. — 
Slay  them. — A  strong  expression  of  the  severity 
and  hopelessness  of  the  Messianic  retribution.  The 
sudden  breaking  off  of  the  parable  heightens  not  a 
little  its  beauty. 


DOCTKINAIi  AND  ETHICAL. 

1.  Far  more  than  any  other  parable  of  our  Lord, 
the  parable  of  the  Ten  Pounds  is  a  picture  which,  as 
it  were,  is  framed  into  the  political  history  of  that  un- 
quiet period.  Native  princes  of  minor  territories  were 
then  sometimes  obliged  to  repair  to  Rome,  in  order 
there  to  be  elevated  to  their  legitimate  rank.  This 
had  been  the  case  in  the  Jewish  land  also  with  Herod 
the  First,  and  with  Archelaus,  and  it  belongs  to  the 
yet  too  little  considered  traits  of  the  deep  humility 
of  the  Son  of  Man,  that  He  can  compare  His  Ascen- 
sion, even  though  only  remotely,  with  the  journey  of 
a  Herod  to  Rome  ;  a  ^eiuxris,  and  yet,  at  the  same 
time,  an  accommodation  beyond  compare. — But  also 
a  second  trait  of  the  parable  was  taken  from  life, 
namely,  the  embassy  of  the  hostile  citizens,  who 
sought  to  work  against  the  dreaded  enthronement. 
We  are  to  understand  the  fifty  Jews,  who  had  fol- 
lowed Archelaus  with  this  very  intention,  and  the 
eight  thousand  who  afterwards  followed  these,  and 
earnestly  besought  Augustus,  in  the  temple  of  Apollo, 
that  he  would  free  them  from  the  Idumaeau  prince, 
and  in  case  of  necessity  rather  even  unite  them  with 
Syria.  In  Jericho,  where,  perhaps  not  far  from  the 
dwelling  of  Zaccheus,  the  kingly  palace  stood  which 
Archelaus  had  built  with  princely  splendor  (see  Jo- 
SEPHUS,  A.  J.  xvii.  13,  1),  such  an  allusion  was 
doubly  fitting,  and  at  the  same  time  easily  intelligi- 
ble. The  bloody  vengeance,  with  the  mention  of 
which  the  parable  ends,  was  in  those  days  often  ex- 
ercised, if  at  Rome  the  intrigues  of  the  prince  had 
triumphed  over  his  opponents.  It  was,  moreover, 
well  remembered  by  the  hearers  of  our  Lord  how 
Archelaus,  after  he  had  returned  as  Ethnarch  over 
Judeeaand  Samaria,  had  beslowed  on  his  faithful  ad- 
herents cities  for  a  reward,  and  had  on  the  other 
hand,  out  of  vengeance,  deprived  his  enemies  of  hfe. 
{See  A.  J.  xiv,  14,  3  ;  xv.  6,  7 ;  xvii.  9,  3,  a.  o.)     It 


scarcely  needs  an  intimation  how  much  freshness  and 
life  such  an  historical  background  imparts  to  this  par- 
abolical instruction,  and  how  spontaneously  the  ques- 
tion must  have  arisen :  Who  is  the  king — who  his 
servants — who  are  the  enemies  that  are  here  spoken 
of? 

2.  The  parable  of  the  Ten  Pounds  was  thoroughly 
fitted  to  serve  as  a  wholesome  antidote  against  a  four- 
fold error.  It  might  be  fancied  that  the  Messianic 
kingdom  would  very  soon  appear ;  that  it  would  be 
at  once  visible  on  earth ;  that  every  one  would  will- 
ingly and  with  joy  submit  himself  to  the  same ;  and 
finally,  that  there  could  be  for  its  subjects  no  higher 
calling  than  that  of  an  inactive  enjopiient.  In  op- 
position to  the  first  opinion,  there  is  this  feature  of 
the  parable,  that  first,  the  far  journey  must  be  made, 
and  therefore  ,a  comparatively  long  interval  spent 
before  everything  could  come  to  the  desired  issue  ; 
in  contrast  with  the  second  expectation  stands  the 
remark,  that  not  here  but  elsewhere  must  the  native 
prince  receive  the  reins  of  legitimate  dominion,  before 
he  could  vindicate  His  high  rank  on  His  own  soil. 
Over  against  the  third  error,  our  Lord  counts  it  need- 
ful to  sketch  the  image  of  an  enmity  which  would 
shamelessly,  groundlessly,  stubbornly,  but  at  the 
same  time  also  unsuccessfully,  lift  its  head  against 
the  King.  In  opposition  to  the  fourth  opinion,  He 
sets  forth  the  image  of  the  calhng  of  the  ten  ser- 
vants,— the  type  of  the  collective  body  of  all  His 
servants — to  the  carrying  on  of  business  and  obtain- 
ing of  gain.  Not  as  proud  warriors,  but  rather  as 
humble  dealers  with  a  very  small  capital,  does  He 
leave  them  at  His  going  away,  and  so  must  all  ideal 
Utopias  of  their  fantasy  recede  momentarily,  at  least, 
before  the  requirements  of  the  soberest  reality. 

3.  The  whole  parable  is  a  strong  testimony  for 
the  elevated  self-consciousness  of  our  Lord  in  refer- 
ence to  His  heavenly  origin  and  His  high  destiny. 
At  the  same  time  it  gives  a  proof  of  the  lofty  cour- 
age and  the  still  dignity  with  which  He  approaches 
Jerusalem.  It  is  as  if  once  more  were  heard  the 
roaring  of  the  Lion  of  the  tribe  of  Judah,  before  the 
lamb  gives  itself  to  be  led  to  the  slaughter.  On  the 
one  hand  the  whole  Christology  of  this  parable  is  an 
echo  of  many  a  royal  psalm  of  the  Old  Testament, 
especially  of  Pss.  ii.  and  ex. ;  on  the  other  hand,  we 
have  here  the  intunation  of  the  more  extended  es- 
chatological  revelations  which  are  afterwards  to  be 
given  in  the  Apocalypse. 

4.  The  promise  of  a  future  extension  and  eleva- 
tion of  their  activity  as  the  proper  reward  for  the  dis- 
ciples of  our  Lord,  is  wholly  m  the  spirit  of  the  Hel- 
lenistic Pauhne  Gospel  of  Luke,  comp.  1  Cor.  xiii. 
9-12.  With  this,  however,  it  deserves  consideration, 
that  the  promise  of  a  personal  return  of  our  Lord  to 
earth,  vs.  15,  comp.  Acts  iii.  21,  is  not  only  made  m 
the  Gospel  of  Matthew,  or  in  the  discourses  and 
Epistles  of  Peter,  but  also  iu  Luke.  Certainly  a 
proof  that  this  doctrine  is  something  more  than  the 
mere  offspring  of  a  narrow  Judaistic  theology,  and, 
therefore,  at  the  same  time,  for  all  who  reject  every 
hope  of  a  personal  Parusia  as  gross  Cliiliasm,  an 
important  intimation  that  at  all  events  they  are  not 
to  throw  away  husk  and  kernel  together. 

5.  The  parable  of  the  Pounds  places  visibly  be- 
fore our  eyes  not  only  the  life-calling  of  the  apostles, 
but  al.so  that  of  all  believers.  From  the  fact  that 
here  ten  servants  appear  who  all  receive  the  same, 
the  diversity  recedes  before  the  unity.  As  bond- 
servants of  their  Lord  they  are  called  to  wait  for  His 
return,  and  that  not  in  inactive  rest,  but  iu  zealous 


292 


THE   GOSPEL  ACCORDING  TO  LUKE. 


activity.  They  have  not  to  contend  with  carnal 
weapons  against  His  enemies,  but  in  the  midst  of  all 
opposition  quietly  to  proceed  with  their  labor.  In 
the  humble  position  of  witnesses  to  the  faith,  they 
must  seek  with  word  and  deed  to  spread  abroad  God's 
kingdom,  and  expect  their  share  in  the  government 
of  the  world,  not  before,  but  only  after,  the  personal 
return  of  the  Lord.  The  success  of  their  endeavors 
is  differently  modified  according  to  the  diversity  of 
time,  talents,  and  energies  ;  but  the  reward  is  suited 
to  the  different  deserts.  In  every  case  it  is  in  pro- 
portion to  that  which  was  demanded  and  accom- 
plished. For  the  ten  pounds  which  the  best  one 
gained,  he  would  scarcely  have  been  able  to  buy  a  house, 
and  he  is  placed  over  ten  cities ;  but  never  does  a  re- 
ward fall  to  the  portion  of  the  slothful  one,  who  has 
contented  himself  merely  with  this,  that  he  did  no 
positive  harm.  To  gain  nothing  is  the  way  to  lose  all, 
and  the  injury  which  one  prepares  for  himself  by  his 
own  unfaithfulness  appears  as  irrevocable.  Certainly 
here  also  agrees  the  word:  yifeaSie  Soki/jlol  rpaire^irai, 
which  our  Lord,  according  to  some,  really  uttered  on 
this  occasion.  (According  to  Dionysius  Alesandri- 
uus,  Cyril,  and  others,  the  admonition,  1  Thess.  v. 
21,  is  also  to  be  taken  as  proceeding  from  our  Lord, 
and  as  belonging  to  the  same  connection.  See  Lard- 
NER,  Probab.  ii.  p.  38.) 

6.  In  the  concluding  word  of  the  parable  there 
stands  before  the  eyes  of  our  Lord,  without  doubt, 
the  terrible  fate  of  Jerusalem,  which  He  soon  so 
sadly  weeps  over,  vss.  41,  42.  It  is  the  greater  for 
this,  that  He  immediately  after  these  discourses  sets 
forth,  in  order,  for  enemies  from  whom  He  foresees 
such  hatred,  and  who  are  to  be  condemned  to  Such  a 
punishment,  to  die  the  death  of  a  slave. 


HOMILETICAX  AND  PRACTICAIi. 

Earthly-minded  Messianic  expectations  a  weed : 
1.  Deeply  rooted ;  2.  hard  to  eradicate ;  3.  soon  shoot- 
ing up  again. — On  the  point  of  accomplishing  His 
Priestly  otiering,  our  Lord  speaks  as  a  Prophet  of  His 
future  Kingly  dignity. — The  opinion  that  the  Lord 
will  never  come  again  is,  in  its  kind,  not  less  to  be 
reprobated  than  the  fancy  of  His  apostles  that  He 
would  never  go  away. — The  parable  of  the  Ten 
Pounds  sketches  for  us  an  image  :  1.  Of  the  King  of 
the  kingdom  of  God,  a.  His  origin,  b.  His  destiny,  c. 
His  departure  aud  return ;  2.  of  His  servants,  a.  their 
calling,  b.  their  giving  account,  c.  their  reward ;  3. 
of  His  enemies,  a.  their  hatred,  b.  their  impotency,  c. 
their  punishment. — The  Christian  life,  that  of  the 
merchant:  1.  The  capital;  2.  the  income;  3.  the 
profit. — The  absolute  refusal  to  acknowledge  the 
kingly  authority  of  our  Lord :  1.  The  height  which 
it  reaches ;  2.  the  depth  in  which  it  ends. — We  must 
all  be  manifested  ;  2  Cor.  v.  10. — On  what  depends  the 
various  profit  for  the  kingdom  of  God,  and  accord- 
ing to  what  standard  is  the  diverse  recompense  cal- 


culated?— They  who  suffer  with  Christ  shall  also 
reign  with  Him  ;  2  Tim.  ii.  12. — Faithfulness  in  the 
least  the  Saviour  esteems  not  slightly. — The  slothful 
servant  condemned  from  his  own  words. — If  we  have 
presumptuously  neglected  good,  it  helps  us  Uttle  if 
we  believe  that  we  have  avoided  greater  evil. — The 
sins  of  omission  are  not  less  worthy  of  punishment 
than  the  sins  of  commission  ;  James  iv.  17. — The 
little  pound  put  into  a  napkin,  the  greater  talent 
buried  in  the  earth. — Even  the  angels  do  not  at  once 
comprehend  the  TroXv-n-u'iKiKos  cro(pia  in  the  sentence  I 
of  the  Lord. — No  earthly  nor  heavenly  might  can 
alter  the  judgment  once  pronounced. — The  greater, 
the  Lord's  forbearance  to  His  enemies  has  been,  so 
much  the  more  terrible  will  their  judgment  be. — The 
crime  of  treason  is  punished  under  the  eyes  of  the 
King. — By  the  extirpation  of  the  enemies  of  the  king- 
dom of  God,  the  blessedness  of  the  redeemed  is  per- 
fected. 1 

Starke  : — This  parable,  as  it  were  the  Testament 
of  Christ,  in  which  He  shows  the  nature  of  His  king- 
dom, &c. — QuESNEL : — Jesus  truly  of  a  high  descent. 
— There  is  no  one  that  has  not  received  from  the  hand 
of  the  Lord  gifts  wherewith  to  get  usury. — Bren- 
Tius  : — Even  the  very  wisest  rulers  never  satisfy  the 
rabble. — Their  humility  of  heart  is  the  main  char-  I 
acter  of  all  true  servants  and  children  of  God. — The 
growth  of  grace  in  us  draws  the  growth  of  glory 
after  it. — Canstein  : — As  to  worldly  business  there 
appertains  not  only  diligence  and  laboi-iousness,  but 
also  understanding  and  prudence,  so  also  in  spiritual 
husbandry ;  Eph.  v.  15. — The  eternal  glory  has  its 
fixed  degrees. — Nova  Bibl.  Tub. : — Terrible  is  it 
that  sinners  undertake  to  divert  from  themselves  the 
guilt  of  their  wickedness,  and  to  push  it  upon  God. — ■ 
For  unreasonable  excuses  the  ungodly  are  never  at  a 
loss. — God  is  righteous  in  His  judgments  ;  let  man 
only  lay  his  hand  upon  his  mouth. — God  will  avenge 
and  punish  ungodhness  not  in  secret,  but  before  the 
tribunal  of  the  whole  world. — The  Almighty  God 
hath  committed  all  judgment  to  the  Son. — Whoever 
will  not  let  himself  be  pastured  by  the  lamb,  him 
shall  the  lion  devour. — Up  !  Christians  that  die  in  the 
Lord — they  are  setting  out  towards  Jerusalem. 

Heubxer  : — Not  the  abundance  and  magnitude  of 
what  is  done,  but  faithfulness,  makes  worthy  of  re- 
ward.— Thou  needest  be  no  eminent  character. — The 
selfish  heart  continually  hostile  to  God. — All  that 
originates  from  God  has  an  inner  fructifying  power 
if  it  is  only  used  aright. — •Divine  love  knows  no 
Umits;  it  gives  ad  injinitum. — Lisco: — The  great 
responsibility  of  the  Christian,  which  is  imposed  upon 
him  through  the  possession  of  Divine  gifts. — The 
rule  according  to  which  the  King  of  the  kingdom  of 
heaven  will  hereafter  judge  His  subjects. — Palmer  : 
— "  Him  that  hath,  to  him  shaU  be  given,"  &c. ;  text  ^ 
for  communion  sermon. — F.  W.  Krummacher: — 
"  Out  of  thine  own  mouth  will  I  judge  thee :  "  the 
stinging  rebuke  of  apostasy. — Beck: — How  we  in 
the  light  of  eternity  have  to  regard  this  time  below. 


CHAP.  XIX.  28-40. 


293 


PART    THIRD. 

The  Final  Conflict  and  the  Culmination  of  the  Glory  of  the  Son  of  Man. 


FIRST    SECTION. 

THE  FINAL  CONFLICT. 
Chapters  XIX.  28— XXIII.  56. 


A.  The  Entry  into  Jerusalem,  toiih  its  attending  Circumstances.     Ch.  XIX.  28-48. 

1.  The  Entry  Itself  (Vss.  28-40). 
(Parallels :  Matt.  xsi.  1-9 ;  Mark  si.  1-10  ;  John  sii.  12-19.) 

28  And  when  he  had   thus   spoken,   he  went   before,   ascending   up   to  Jerusalem. 

29  And  it  came  to  pass,  when  he  was  come  nigh  to  Bethphage  and  Bethany,  at  the  mount 

30  called  the  mount  of  Olives,  he  sent  two  of  his  [the^]  disciples,  Saying,  Go  ye  mto  the 
villao-e  over  against  you ;  in  the  which  at  your  entering  ye  shall  find  a  colt  tied,  where- 

31  on  yet  never  man  sat:  loose  him,  and  bring  [and  loosing  him  bring ^]  him  hither.     And 
if  any  man  ask  you,  Why  do  ye  loose  him  f  thus  shall  ye  say  unto  him.  Because  the 

32  Lord  hath  need  of  him.     And  "they  that  were  sent  went  their  way,  and  found  even  as 

33  he  had  said  unto  them.     And  as  they  were  loosing  the  colt,  the  owners  thereot  said 

34  unto  them,  Why  loose  ye  the  colt?     And  they  said,  [Because,  V.  O."]  fhe  Lord  hath 

35  need  of  him      And  they  brought  him  to  Jesus :  and  they  cast  their  [ownj   garments 

36  upon  the  colt,  and  they  set  Jesus  thereon.     And  as  he  went,  they  spread  their  clothes 

37  in  the  way      And  when  he  was  come  nigh,  even  now  at  the  descent  of  the  mount  ot 
Olives  the  whole  multitude  of  tlie  disciples  began  to  rejoice  and  praise  God  with  a  loud 

38  voice  for  all  the  mighty  works  that  they  had  seen ;   Saying,  Blessed  he  the  Kmg  tliat 

39  comethinthe  name  of  the  Lord:  peace  in  heaven,  and  glory  m  the  highest.     And 
some  of  the  Pharisees  from  among  the  multitude  said  unto  him,  Master  [ieacherj, 

40  rebuke  thy  disciples.     And  he  answered  and  said  unto  them,  I  tell  you  that,  it  these 
should  [shall]  hold  their  peace,  the  stones  would  [will]  immediately  cry  out. 


t 


1  vs  "9  -AiToO  omitted  by  Tiscliendorf,  Alford ;  bracketed  by  Tregelles  ^ith  B-,  Cod.  Sta.,  L.-C.  C.  S.] 

vs.  31,  favors  the  supposition  that  it  has  crept  in  from  there.— C.  C.  S.] 

Stopping-place  of  the  journey,  it  then  becomes  ex- 
tremely probable  that  He  entered  before  the  Sabbath, 
and  therefore  on  Friday,  into  the  village  of  Lazarus. 
After  the  ending  of  the  weekly  Divine  service,  the 
feast  was  held  at  which  Mary  anointed  the  Lord, 
but  which  Luke  passes  over  in  silence.  And  if  now 
the  entry  into  Jerusalem,  John  xii.  12,  took  place  on 
the  day  after  this  feast,  there  is  then  no  ground  to 
transfer  tliis  day  to  any  other  than  ralm-Sunday 
The  view  of  those  who,  on  account  ot  some  httle  dil- 
ference  in  the  four  Evangelists,  maintain  that  two 
entries  took  place,  may  well  be  regarded  as  already 
antiquated  ;  ex  abundanti,  comp.  VoN  Baur,  Aano- 
nische  Evang.  p.  196. 

Vs  2t)  Bethphage  and  Bethany.  —  The 
desi'niation  of  locality  does  not  ijroceed  Irom  the 
position  of  the  travellers  from  Jericho,  in  which  case 


EXEGETICAL  XNT)  CEITIC.\Ii. 

Chronology. — At  the  entry  into  the  Passion- 
■w-eek,  it  becomes  possible  to  us  to  follow  our  Lord 
from 'day  to  day,  and  at  last  almost  hour  by  hour. 
According  to  John  xii.  1,  He  came  six  days  before 
the  Passover  to  Bethany.  Since  now  this  began 
with  the  14th  Nisan,  our  Lord  must  already  on  the 
8th  have  come  into  the  circle  of  His  friends  in 
Bethany,  and  therefore  on  the  Friday  or  Saturday 
before  His  death.  If  we  consider,  however,  that  our 
Lord  on  His  last  Sabbath  certainly  made  no  extended 
journey,  that  we  read  nothing  of  any  village  before  or 
in  the  neighborhood  of  Bethany  where  He  could  have 
spent  the  day  of  rest,  that  on  the  other  hand  the  last- 
named  village  appears  to  have  been  also  the  last 


294 


THE   GOSPEL  ACCORDING  TO  LUKE. 


Bethany  must  have  been  named  first,  since  Bethphage 
was  almost  a  suburb  of  Jerusalem.  But  since  the 
two  places  were  so  nearly  contiguous  that  they  were 
scarcely  distinct,  the  account  of  the  approach  begins 
here  in  a  popular  manner  with  the  more  distant 
locality  lying  nearest  to  Jerusalem.  In  brief,  at  the 
moment  when  the  two  disciples  are  despatched,  our 
Lord  has  Bethany  behind  Him,  Bethphage  before 
Him,  and  points  to  the  latter  when  He  says  Sei/criKcis : 
Go  ye  into  the  village  over  against  you. 

Two  of  the  disciples. — From  the  graphic  trait 
of  Mark  xi.  4,  that  they  find  the  colt  tied  "  by  a  door 
without,  in  a  place  where  two  ways  met,"  we  should 
almost  conjecture  that  his  original  authority,  Peter, 
was  eye-witness,  and  therefore  one  of  the  two.  But 
that  John  here  also,  as  in  the  preparation  for  the 
Passover,  accompanied,  is,  on  account  of  the  tone  of 
his  narrative  of  the  entry,  less  probable.  In  vivid- 
ness, at  least,  his  representation  is  inferior  to  that  of 
the  Synoptics. 

Vs.  30.  Whereon  yet  never  man  sat. — "A 
creatively  fresh  7i€w  time,  a  new  prince,  a  7iew  beast." 
Lange.  We  may  compare  the  new  grave  in  which 
no  one  was  ever  yet  laid,  ch.  xxiii.  53,  and,  from  the 
Old  Testament,  the  young  heifers  on  which  never  yet 
a  yoke  had  come,  which  upon  a  new  wagon  drew  the 
Ark  of  the  Covenant,  1  Sarn.  vi.  7. 

Vs.  31.  And  if  any  one  ask  you. — There  is  noth- 
ing in  and  of  itself  improbable  in  supposing  that  our 
Lord  had  friends  in  Bethphage,  and  may  have  made 
arrangements  with  them  which  He  did  not  think 
necessary  to  communicate  to  His  disciples.  If,  how- 
ever, we  consider  the  mysterious  form  of  the  command ; 
if  we  consider  how  httle  it  was  in  the  spirit  of  our 
Saviour  to  give  to  something  very  ordinary  a  guise 
of  singularity ;  if  we  compare  the  preparation  of  tlie 
Passover,  and  if  we  keep  the  very  unique  significance 
of  this  entry  with  its  attendant  circumstances  well  in 
mind, — it  is  then  undoubtedly  most  natural  to  see 
here  also  a  manifestation  of  that  foreknowledge  which, 
so  soon  as  it  was  necessary,  could  penetrate  even 
that  which  lay  beyond  the  sphere  of  the  senses  and 
of  common  calculation.  Without  doubt,  however,  the 
owners  of  the  beast  of  carriage  belonged  to  the 
many  concealed  friends  of  our  Lord,  and  He  had  in 
spirit  foreseen  that  a  command  addressed  in  His 
name  to  these  men  would  not  be  in  vain. 

Vs.  32.  They  that  were  sent  went  their 
way. — The  purpose  of  this  whole  command  was 
not  so  much  to  come  into  possession  of  a  beast 
of  carriage,  as  rather  to  exercise  the  disciples  in 
unconditional  obedience,  even  there  where  some- 
thmg  remained  inexplicable  to  them,  and  at  the  same 
tune  to  strengthen  them  in  their  faith  in  the  super- 
human foreknowledge  and  the  Messianic  character 
of  the  Lord ;  for  foreknowledge  of  hidden  things 
belonged  undoubtedly  to  the  traits  which  were 
especially  expected  in  the  perfect  Servant  of  God, 
comp.  John  xvi.  30  ;  and  with  wisdom  does  the  Lord 
reveal  this  trait  of  His  Messianic  character,  in  that 
very  hour  in  which  He  permits  liomage  to  be  offered 
to  Him,  in  His  dignity  as  the  Messiah. 

Vs.  33.  The  owners  thereof;  —  In  Mark: 
"Certain  of  them  that  stood  there."  What  the 
Saviour  foresaw,  takes  place  actually ;  objections  arc 
raised ;  but  at  the  appointed  watchword  (Sti,  the 
definite  answer  to  the  question  5to  ri)  every  objection 
is  let  fall.  "  iVo?i  potuere,  Domino  huic  obsequentes, 
frustrari."     Bengel. 

Vs.  35.  Their  own  garments. — "  'Eavroiv  colors 
this    act    of   honor. "     Meyer.     A    sunilar    hearty 


homage  appears  in  this,  that  they,  according  to  Luke, 
set  our  Lord  upon  the  colt  {iTre^iBaaav),  while  the 
others  only  speak  m  general  of  His  sitting  thereon 
{KaSti(eiv).  Besides  the  disciples,  who  in  this  way 
displayed  their  reverence  for  Him,  there  are,  vs. 
36,  others  named  who  spread  out  their  garments 
as  a  carpet  before  His  feet,  while,  vs.  37,  the  jubilant 
exclamations  of  the  multitude,  which  here  is  to  be 
carefully  distmguished  from  the  disciples,  are  spoken 
of. 

Vs.  37.  At  the  descent  of  the  moxmt  of 
Olives,  irphs  Tfi  Kara^daei  rov  opovs,  k.t.A. — Ac- 
cording to  Luke,  who  distinguishes  the  different 
elements  of  the  act  of  homage,  even  somewhat  more 
accurately  than  Matthew  and  Mark,  the  enthusiasm 
begins  there  to  reach  its  culmination  precisely  when 
the  final  goal  of  the  peaceful  train  is  in  sight.  When 
they  have  come  near  to  the  point  of  descent  of  the 
mount  of  Olives,  to  the  height  from  which  the  whole 
city  spreads  itself  out  Uke  a  great  panorama  before 
the  view  of  the  beholders,  the  jubilant  joy  rises  higher 
and  higher,  while  the  way  begins  to  descend. 

The  mighty  works.— Matter  for  praise  is  least 
of  all  lacking ;  Bartimseus  is  found  in  person  among 
the  multitude,  ch.  xix.  43 ;  the  view  of  the  capital 
city  awakens  again  remembrance  of  similar  miracles, 
and  the  name  Lazarus  is  upon  the  lips  of  all ;  comp. 
John  xii.  17.  The  notice  of  Luke,  vs.  37,  although  he 
keeps  silence  otherwise  as  to  the  miracle  at  Bethany, 
contains  however  so  far  an  mdirect  proof  of  the 
truth  of  the  narrative,  Johnxi.,  as  this,  that  it  appears 
from  it  that  our  Lord,  without  doubt,  in  the  time 
immediately  preceding,  must  have  performed  some 
great  ai^fxe'iuv,  which  was  yet  entirely  fresh  in  memory, 
and  raises  enthusiasm  even  to  such  a  height.  What 
particular  miracle  this  however  was,  we  learn  only 
from  John. 

Vs.  38.  Blessed  be  the  King. — It  is  noticeable 
that  the  report  of  the  hymn  in  Luke  shows  a  less 
specifically  Old  Testament  character  than  in  Matthew 
and  Mark.  In  this  respect  the  PauUnist  does  not 
belie  himself.  The  parallelism  requires  us  to  under- 
stand elpriVT)  here  not  in  the  literal  sense  of  "  peace," 
pax,  since  this  reigns  in  heaven  evermore,  and  is 
never  troubled,  never  disturbed ;  but  in  the  significa- 
tion oi'  la  us  or  gloria.  In  heaven,  therefore,  is  given 
to  God  the  Lord  honor,  in  the  highest  [regions] 
glory.     See  ch.  ii.  14. 

Vs.  39.  Some  of  the  Pharisees. — This  feature 
also  is  pecuhar  to  Luke,  and  has  the  highest  internal 
probability.  In  their  eyes  our  Lord  is  nothing  but  a 
Rabbi  in  Israel,  who  is  riding  on  an  ass  to  the  city, 
and  who  has  it  at  any  moment  in  his  power  to  repress 
the  enthusiasm  of  the  disciples  within  the  bounds  of 
the  most  unsympathizing  composure.  ["  Their  spirit 
was  just  that  of  modern  Socinianism:  the  prophetic 
expressions  used,  the  lofty  epithets  applied  to  Him, 
who  was  simply  in  their  view  a  SiSacKaAoy,  offended 
them."  Alford.]  He  himself  is  more  or  less  re- 
sponsible for  it,  if  they  in  their  pious  zeal  go  too  far, 
and  he  wiU  do  well  to  give  the  fathers  of  the  people 
no  just  cause  of  olfence.  We  recognize  here  quite 
the  same  men  who  before  also  had  often  attempted 
to  make  our  Lord  responsible  for  that  which  dis- 
pleased them  in  His  friends,  who,  besides,  despised 
the  people,  that  knew  not  the  law.  It  was  permitted 
to  no  one  to  strike  a  higher  key  of  joy  thtm  Pharisaism 
found  consistent  with  decorum. 

Vs.  40.  If  these  should  hold  their  peace. — 
Proverbial  expression,  to  indicate  that  it  is  in  in- 
dividual cases  harder  to  impose  silence  on  men,  than 


CHAP.  XIX.  28-40. 


295 


to  cause  that  which  itself  is  speechless  to  speak, 
comp.  Hab.  ii.  11.  A  covert  mtimation  of  the  de- 
struct'on  of  Jerusalem,  in  which  the  stones  of  the  city 
and  the  temple  should  proclaim  the  majesty  of  our 
Lord.  An  intimation  which  is  the  more  striliing,  if  we 
Imagine  to  ourselves  that  at  tliis  very  moment 
perhaps  the  echo  of  the  Hosaunas  was  heard  against 
the  marble  temple,  and  the  acclamations  of  the 
people  were  thus  given  back  from  the  heights  of 
Zion.  "With  these  words  our  Lord  at  the  same 
time  expresses  a  gi-eat  law  of  the  life  of  the  kingdom 
of  God.  When  men  hold  their  peace  from  praising 
God,  and  very  especially  when  a  dark  despotism  im- 
poses silence  on  the  better-minded,  when  the  gospel  is 
suppressed,  then  the  stones  begin  to  cry  out :  they 
proclaim  the  judgments  of  the  Lord,  whose  glory  can 
have  no  end."     Lange. 


DOCTRINAL  AND  ETHICAL. 

1.  See  the  parallels  on  Matthew,  Mark,  and  John. 

2.  In  His  entry  into  Jerusalem,  the  Lord  has 
been  sent  to  some  for  a  fall,  and  to  others  for  a 
rising  agam.  At  all  times  this  event  in  His  history 
has  called  forth  scandal  and  gainsaying.  We  may 
remember  the  unbeUeving  heathen  who  at  the  time 
of  TertuUian  {see  Apol.  advers.  Oentec,  ch.  10) 
scoffed  at  the  Christians  as  asinarii ;  the  scoffing  Jew 
who  asked  them  :  If  thy  Christ  is  a  God,  why  has  He 
then  ridden  upon  an  unclean  beast  ?  (Lipmannus  in 
his  now  almost  forgotten  Nizachon),  and  especially 
the  English  atheists,  the  Wolfenbiittel  fragmeutists, 
and  many  yoimger  heroes  in  the  domain  of  the 
negative  criticism.  Here  also  holds  good  the  saymg  : 
Luke  vii.  35. 

3.  The  whole  entry  of  our  Lord  has  no  lesser 
purpose  than  this,  to  reveal  Himself  as  King  in  the 
spiritunl  kingdom  of  God.  Before  His  death  He  will 
by  an  unequivocal  act  proclaim  the  great  truth  which 
He,  as  the  holy  secret  of  His  life,  had  hidden  from 
most  of  the  uninitiated,  and  only  as  it  were  whispered 
in  the  ear  of  receptive  individuals.  Once  in  His  life 
He  grants  to  His  own  publicly  to  proclaim  what  Ues 
so  deeply  at  their  heart,  and  He  fidfils  intentionally  a 
prophecy  which  at  His  time  was  unanimously  in- 
terpreted of  the  Messiah.  If  He  has  previously  con- 
sidered the  declaration  of  His  dignity  as  dangerous. 
He  now  counts  silence  inconceivable.  It  is  the  day 
on  which  He  who  came  to  His  own  and  His  own  re- 
ceived Him  not,  commits  Himself  to  the  love  of  those 
who  so  deeply  honored  Him,  and  reveals  himself  to 
the  gaze  of  those  who  look  with  devotion  upon  Him. 
This  was  for  His  cause,  yea,  for  the  whole  Israelitish 
nation,  necessary.  It  was  hereafter  never  possible  to 
say  that  He  had  never  declared  Himself  in  a  whoUy 
unequivocal  manner.  When  Jerusalem  afterwards 
was  accused  of  the  murder  of  the  Messiah,  it  should 
not  be  able  to  say  tliat  the  Messiah  had  omitted  to  give 
a  sign  intelligible  for  all  alike.  Our  Lord  will  prove 
that  He  is  more  tlian  a  prophet  mighty  in  word  and 
deed  ;  that  He  is  King  in  the  full  force  of  the  word. 

4.  But  His  kingdom  is  not  of  this  world;  can 
He  show  it  more  evidently  ?  His  attire,  the  beast 
He  sits  on.  His  train.  His  whole  demeanor  proclaims 
it.  No  wonder  that  afterwards  Herod  no  more  than 
Pilate  founded  on  tliis  entry  any  imputation  what- 
ever. The  Roman  garrison  may  remain  composedly 
in  the  tower  Autonia,  when  this  peaceful  festal  throng 
enters  in  at  the  gates  of  Jerusalem. 

5.  The  deepest  significance  of  this   act  of  our 


Lord  will  be  understood  only  when  it  is  brought 
into  direct  connection  with  the  history  of  His  Passion. 
Voluntarily  does  the  Lamb  approach  His  murderers, 
now  that  the  time  of  slaughter  has  arrived.  By  such 
a  public  step  He  guards  on  the  one  hand  against  an 
assassination,  and  on  the  other  hand  brings  on  more 
rapidly  His  suffering  and  dying,  for  by  this  very  act 
the  hate  of  His  enemies  increases ;  Judas  sees  him- 
self again  deceived,  when  the  Lord  suffers  even  this 
opportunity  of  mounting  an  earthly  throne  to  pass  by 
unused ;  and  while  Jesus  does  nothing  more  to  keep 
the  enthusiasm  of  the  multitude  ahve  by  brilhant 
miracles,  the  whole  enthusiasm  of  the  multitude  at 
the  end  is  nothing  more  than  the  last  upstreaming 
brilliancy  of  an  evening  sun,  before  it  vanishes  be- 
neath the  horizon. 

6.  In  connection  with  the  fate  of  all  Israel,  this 
hour  may  be  named  the  decisive  and  irrevocable 
turning-point.  Assuredly  we  may,  if  we  look  at  the 
same  time  at  Jesus'  words  and  tears,  vss.  41,  42, 
regard  this  entry  as  a  carefully  prepared  last  attempt 
to°preserve  Israel  as  a  people.  Because  Jerusalem 
contents  itself  to-day  with  the  fleeting  Hosannas,  it 
has  drawn  upon  itself  the  fulfilment  o?  the  judgment 
that  its  stones  hereafter  shall  yet  cry  out :  for  tlie  entry 
now  gave  to  all  opportunity  to  show  their  temper  with- 
out disguise ;  the  people  now  did  not  stand  under 
the  influence  of  the  priests ;  no  one's  tongue  was  bound 
to  silence  by  a  command;  it  was  the  day  which 
decided  whether  Jerusalem  would  become  the  blessed 
centre  of  all  nations,  or  the  terrible  monument  of 
retributive  justice.  What  would  have  happened  if 
Jerusalem  had  considered  on  this  day  the  things 
which  belonged  unto  her  peac.e, — this  is  a-  question 
not  capable  of  solution,  and  therefore  also  an  idle 
one.  Sufiice  it,  since  they  now  remamed  hidden  from 
her  eyes,  the  die  was  cast,  and  after  the  hen  had 
vainly  essayed  to  gather  her  brood  together,  the 
eagles,  forty  years  after,  stretch  out  not  in  vain  their 
talons  upon  the  carcass. 

7.  In  this  way  the  event  itself  becomes  of 
moment  for  all  following  tunes.  While  it  prepared 
the  way  for  Jesus'  death  and  Jerusalem's  destruc- 
tion, it  "has  at  the  same  time  prepared  the  way  for 
the  reconciliation  of  the  whole  world,  and  for  the 
bringing  in  of  the  Gentiles.  At  the  same  time  it 
serves  as  proof,  that  although  the  kingdom  of  God 
comes  not  with  observation,  yet  where  it  comes  it 
cannot  forever  remained  concealed.  What  here  took 
place  is  in  no  way  in  conflict  with  the  parables  of 
the  Mustard-Seed  and  of  the  Leaven.  "When  the 
kmgdom  of  God  in  its  mustard-seed  and  leaveu  state 
has^'in  a  hidden  way  worked  for  a  time,  the  working 
thereof  must  make  itself  known  in  great  results,  as 
facts  which  press  themselves  upon  the  attention  of 
every  one,  and  it  is  the  great  historical  epochs  of 
the  world  which  are  formed  therefrom.  What  grad- 
ually goes  on  must  also  come  to  special  view  in  in- 
dividually great  effects.  We  should  misunderstand 
the  force  of  the  Leaven  and  of  the  Mustard-Seed,  if 
we  suppose  that  everything  must  always  remain  in 
this  hidden  gradual  development.  It  would  be  just 
such  an  error  as  if  we  should  suppose  that  the  great 
results  striking  the  eye  were  to  be  the  first.  Only  in 
connection  with  that  inner  secretly  worldng  power, 
which  comes  therein  to  manifestation,  can  they  be 
ri"-htly  understood.  The  kingdom  of  God  is  indeed 
also  tiie  city  that  lies  upon  the  hill,  and  tlie  light  that 
must  lighten  all."  Neasder,  Ber  glorrelche  Einzug 
Christ  fill  Jcrusalnm,  cine  Falmsonniagsbelrachtung. 
Berlin,  1S48,  p.  10. 


296 


THE   GOSPEL  ACCORDING  TO  LUKE. 


8.  The  entry  of  our  Lord  into  Jerusalem  is  the 
fulfilment  of  the  Old  Testament  prophecy,  Zech.  ix. 
9.  On  the  other  hand,  the  entry  itself  is  in  turn  the 
prophecy  of  His  return  in  glory,  when  He,  surrounded 
by  His  many  thousands  of  saints,  whose  Hosanna  has 
then  become  a  Hallelujah,  shall  descend  from  heaven 
upon  earth.     1  Thess.  iv.  16  ;  comp.  Zech.  xiv.  4. 

9.  There  is  a  striking  contrast  between  the  honor 
and  esteem  with  which  the  Pharisees  and  Sanhedrists 
received  an  earthly  conqueror,  Alexander  the  Great,  and 
the  coldness  with  which  they  received  the  King  of  Peace 
three  centuries  after,  when  He  also  will  make  His  entry 
into  Jerusalem.  Then  no  expressions  of  homage  ap- 
peared to  them  strong  enough ;  now  even  the  least 
is  too  strong.  To  a  contrast  not  less  striking  than 
that  is  which  is  to  be  noticed  between  the  reception 
of  Jesus  and  that  of  an  earthly  king,  Erasmus  alludes 
in  his  Paraphr.  ]SF.  T.  ad  h.  I.  Opera,  Edit.  Basil. 
vii.  p.  186  :  to  the  contrast  between  the  entry  of  the 
high-priest  of  the  New  and  of  the  Old  Testament. 
Externally  considered,  Erasmus  speaks  of  the  high- 
priest  of  Israel,  but  he  means  thereby  without  doubt 
the  Pope  of  Rome,  the  so-called  Vicar  of  Christ, 
whose  outward  pomp  stands  in  such  glaring  contrast 
with  this  humble  entry  of  the  Sovereign  of  the  king- 
dom of  God. 

10.  The  stones  of  the  temple  of  Jerusalem  have 
not  been  the  only  ones  which  in  the  most  literal 
sense  of  the  word  proclaim  the  glory  of  God  and  His 
Anointed.  More  and  more  does  the  testimo7iiu7n 
lapidum  become  for  Christian  Apologetics  of  ines- 
timable worth,  and  the  inscription  on  the  Salzburg 
rock-gate :  ie  saza  loqimniur,  proves  itself  true  in  the 
historical  sphere  also  before  our  eyes  and  ears.  Call 
to  mind  for  instance  the  latest  excavations  of  Nineveh, 
Babylon,  &c.,  and  compare  the  interesting  writing  of 
Otto  Strauss,  '■'■  Mneveh,  and  the  Word  of  God'" 
Berhn,  1855,  ' 


HOMILETICAL  AND  PEACTIOAL. 

As  often,  so  also  here,  when  there  is  anything  of 
moment  to  be  done,  there  the  Lord  sends  His°dis- 
ciples  two  and  two.— The  obedience  of  faith :  1.  Not 
easy  ;  2.  never  put  to  shame. — Whoever  carries  out 
the  command  of  the  Lord,  must  often  reckon  on  op- 
position.— "  The  Lord  hath  need  of  him,"  an  answer 
before  which  all  opposition  must  be  dumb. — In  the 
.service  of  the  Lord,  even  the  unclean  may  be  purified, 
the  despised  invaluable,  that  which  stands  idle  be 
used. — Even  earthly  good  must  be  applied  to  the 
service  of  the  Heavenly  King.— Even  for  the  friends 
of  the  Lord  there  comes  a  time  for  speaking,  which 
terminates  the  time  of  silence. — Even  an  humble  yet 
upright  homage  is  well  pleasing  to  the  Saviour. — 
"  Prepare  the  way  of  the  Lord,  make  straight  in  the 
desert  a  highway  for  our  God."  Isaiah  xl.  3  ;  Ps. 
xxiv.  7,  8  ;  Ps.  Ixviii.  4. — The  wonderful  works  of  our 
Lord  the  glory  and  joy  of  His  disciples. — Joy  in  Jesus 
must  terminate  m  glory  rendered  unto  God. — The 
Hosanna  of  the  people  :  1.  The  echo  of  the  accord 
of  many  a  psalm  in  the  Old  Testament ;  2.  the  begin- 
ning of  the  lay  of  praise  in  the  New  Testament ;  3. 
the  prophecy  of  the  perfect  festal  lav  in  Heaven.— 
The  enmity  of  the  flesh  against  the  revelation  of  the 
life  of  the  Spirit. — The  voice  of  the  stones  in  honor 
of  Christ:  1.  How  loud  it  calls;  2.  how  powerfully 
it  i)rcaches. — The  entry  into  Jerusalem  a  revelation 
of  the  threefold  character  of  our  Lord:  1,  Of  His 
prophetic  dignity ;  since  He  a.  knows  hidden  things, 


b.  accomphshes  marvi^llous  thmgs,  c.  foretells  future 
thmgs  ;  2.  of  His  high-priestly  dignity :  He  is  a.  the 
immaculate,  b.  the  compassionate,  c.  the  wiUing  High- 
priest  of  the  New  Covenant ;  3.  of  His  kingly  dignity: 
He  reveals  Huuself  at  this  entry  a.  as  the  promised 
Messiah,  b.  as  the  King  of  the  spiritual  kingdom,  c. 
as  the  future  Vanquisher  of  the  world. — The  question : 
Who  is  this  ?  answered  out  of  the  history  of  the 
Entry  into  Jerusalem,  Matt.  xxi.  10. — At  the  entry 
into  Jerusalem  there  is  a  threefold  example  given  us : 

1.  By  the  people  ;  2.  by  the  disciples  ;  S.  by  our  Lord. 
The  first  we  have  to  follow  to  a  certain  point,  the 
second  exactly,  the  third  only  from  afar. — Our  Ho- 
sanna and  Hallelujah  must  be  :  1.  Of  higher  mood  • 

2.  as  freely  rendered  ;  3.  less  transient  than  that  be- 
fore the  gate  of  Jerusalem. — At  the  entry  into  Jeru- 
salem, no  one  maintains  neutrality  towards  our 
Lord;  only  enthusiasm  on  the  one,  and  hatred 
on  the  other,  side. — The  vanity  of  the  praise  of  a 
world  in   which   the   Hosanna  and   the   "  Crucify " 

follow  so  quickly  on  one  another.     Acts  xiv.  8-20. 

Behold  I  come  to  do  Thy  will,  0  my  God  !     Ps.  xl. 

Starke  :— Christ  avails  Himself  of  His  Divine 
right  as  the  Lord  and  Heir  of  all  things,  and  causes 
to  come  to  Him  what  is  His  own. — Brentius  : — The 
kingdom  of  Christ  brings  along  with  humility  the 
greatest  glory  with  it :  Lord,  open  our  eyes  ;  2  Kmgs 
vi.  lY. — Jesus  has  chosen  to  have  nothing  His  own. 
— If  things  often  turn  out  very  differently  from  what 
men  have  thought,  yet  they  always  come  to  pass  as 
God  has  said. — Without  great  commotion  and  mani- 
fold speeches  of  men,  there  is  no  making  progress  in 
the  cause  of  religion. — Servants  of  Christ  in  all 
emergencies  appeal  to  their  Lord's  command. — The 
Lord  has  in  all  jilaces  hidden  friends,  who  reveal 
themselves   at  the  right  tune. — Heaven  and   earth 

have  been  again  united  through  Christ. — Qdesnel  : 

God's  praise  is  to  the  cars  of  the  world  troublesome. 
— Zealots  without  understanding  must  be  answered 
with  forbearance  and  mildness. — Even  to  lifeless  crea- 
tures does  God  give  a  tongue  when  it  pleases  Him. — 
Heubner  : — The  might  of  Jesus  over  human  hearts. — 
Obedience  is  better  than  scrupulosity. — The  kingdom 
of  the  Messiah  brings  on  a  spiritual  spring. — Lifeless 
creatures  testify  against  the  blindness  and  unthank- 
fulness  of  men. 

Advent  Sermon: — Harless : — 1.  The  character 
of  the  King ;  2.  His  coming ;  3.  those  to  whom  He 

comes ;  4.  those  with  whom  He  abides. — Tholuck  : 

The  Advent  call :  Thy  King  cometh. — W.  Hofacker  : 
— How  Jesus,  who  comes  in  the  flesh,  comes  yet  con- 
tinually in  the  Spirit:  1.  To  whom  He  comes;  2.  with 

Avliat  intent ;  3.  with  what  result. — F.  Arndt  : The 

entry  of  the  King  of  all  kings  into  the  city  of  all 
cities:  1.  Unimposing  to  the  outward  sense;  2. 
majestic  to  the  eye  of  faith  ;  3.  intensely  desired  by 
help-imploring  hearts.— F.  W.  Krummacher  i—Pas- 
sions-buch,  p.  49  :  How  this  gospel  strengthens  us  in 
faith  :    1.    In   the  Divine  Messianic  dignity  of  our 

Lord ;  2.  In  the  blessed  commg  of  His  kingdom. 

CouARD  :— Thy  King  cometh  :  1.  He  is  come ;  2.  He 
is  ever  coming;  3.  He  will  come.— Stier  : — 1.  To 
whom  comes  He  ?  2.  how  comes  He  ?  3.  how  sliall 
we  receive  Him  ?— How  in  tlie  hfe  of  Jesus  contin- 
ual loftiness  and  lowliness  are  found  conjoined. — 
FucHS  : — The  Palm-Sunday  acclamation,  a  salutation 
of  the  youthful  Christian  throng  on  their  conlirmation 
day.— Niemann  :— Blessed  be,  &c. :  1.  How  this  ac- 
claim then  resounded  ;  2.  and  should  yet  resound  ;  3. 
shall  hereafter  resouud  aloud. — Rautenberg  : — The 
diverse  reception  of  our  Lord. — Kracssold  : — Behold 


CHAP.  XIX.  41-48. 


297 


thy  King  cometh  to  thee. — Dittmar  : — The  Advent 
of  Jesus,  and  the  necessity  of  the  present  time. — 
Thomasius  : — The  preparation  of  the  church  for  the 
coming  of  our  Lord:  1.  Purpose;  2.  conditions. — 
Hauschild :— Blessed  be  He  that  cometh:    1.  To 


suffer ;  2.  to  rule ;  3.  to  give  everlasting  salvation. — 
Floret  : — What  makes  the  entry  of  our  Lord  into 
Jerusalem  so  heart-cheering  ? — Brandt  : — The  final 
entry  of  Jesus  into  Jerusalem  a  blessed  specta- 
cle. 


2.  The  Manifestation  of  the  Glory  of  the  King  in  Word  and  Deed  (Vss.  41-48). 

41,  42  And  when  he  was  come  near,  he  beheld  the  city,  and  wept  over  it.  Saying,  If  thou 
[also]  hadst  known,  even^  thou   [om.,  even  thou],  at  least  in  this  thy  day,  the  things 

43  which  belong  unto  thy  peace  !  but  now  they  are  hid  from  thine  eyes.  For  the  [om.,  the] 
days  shall  come  upon  thee,  that  thine  enemies  shall  cast  a  trench  [embankment]  about 

44  thee,  and  compass  thee  round  and  keep  thee  in  on  every  side,  And  shall  lay  thee  even 
with  the  groimd,  and  thy  children  within   thee  ;  and  they  shall  not  leave  in  thee  one 

45  stone  upon  another;  because  thou  knewest  not  the  time  of  thy  visitation.  And  he  went 
into  the  temple,  and  began  to  cast  out  them  that  sold  [the  sellers]  therein,  and  them 

46  that  bought  [omit  these  5  words ^] ;  Saying  unto  them.  It  is  written,  [And^]  My  house 
is  [shall  be]  the  [a]  house  of  prayer  (Is.  Ivi.  7) ;  but  ye  have  made  it  a  den  of  thieves 

47  [robbers].     And  he  taught  [was  teaching]  daily  in  the  temple.     But  the  chief  priests 

48  and  the  scribes  and  [also*]  the  chief  of  the  people  sought  to  destroy  him,  And  could 
not  find  what  they  might  do :  for  all  the  people  were  very  attentive  to  hear  him  [hung, 
listening,  upon  him,^  i^eKpefxaro  avrov  aKovwi^]. 

•  Ts.  42. — "We  consider  ourselves  as  obliged  to  retain  both  Kat'ye  and  o-ou,  held  as  doubtful  by  Laohmann. 

2  Vs.  45. — The  lons'er  reading  of  the  liccepla :  roii?  TrioAoGi'Tas  iv  avrtZ  Kal  tous  ayopafocTas,  appears  to  bo  borrowed 
from  the  parallels.  [Tte  briefer  reading  found  in  B.,  C,  Cod.  Sin.,  L. ;  accepted  by  Tiscbendorf,  Mevei',  Treselles,  Al- 
ford.— C.  C.  S.] 

3  Vs.  46. — See  Tischenborp,  ad  locum.  [The  reading;,  /cat  ecrrai,  k.t.X.,  at  the  beginning  of  the  citation,  {or-fcrnv,  at 
the  end,  is  found  in  B.,  L.,  R.  Cod.  Sin.  omits  both  the  copulative  and  the  verb.  The  reading  of  Van  Gosterzee  is  that 
ofTischendorf,  Meyer,  Tregelles,  Alford.— C.  C.  S.] 

[*  Vs.  47.— I  have  inserted  "  also  "  as  the  briefest  way  of  conveying  the  force  of  the  separation  of  the  third  nominative 
from  the  first  two.— C.  C.  S.] 

[^  Vs.  43. — Revised  Version  of  the  American  Bible  Union.— C.  C.  S.] 

twenty  centuries,  and  now,  as  it  were,  concentrated 
itself  in  the  one  day  on  which  the  Lord  entered  as 
King  into  Jerusalem.  This  Jerusalem  would  have 
known  (e7;'a)s),  if  it  had  Unanimously  rendered  hom- 
age to  its  Messiah  ;  but  although  the  Lord  here  also 
had  found  individual  believing  hearts,  yet  Jerusalem 
as  a  city  rejected  its  King  ;  the  "iovbaiot  recognized 
Him  not.  It  was  hidden  from  their  eyes  who  He  was, 
and  what  a  salvation  He  would  bestow.  "Eupv^-q 
according  to  the  righteous  counsel  of  God,  Matt.  xi. 
25,  26,  but  not  without  their  own  personal  guilt. 

Vs.  43.  Days  shall  come. — Vss.  43,  44  is  the 
text  of  the  powerful  discourse  respecting  the  de- 
struction of  Jerusalem  which  our  Lord,  ch.  xxi.  5 
seq.,  two  days  afterwards  delivered  before  His  dis- 
ciples. The  Tjixfpai  which  are  now  threatened  are 
the  terrible  consequences  of  the  fact  that  the  r,fx(pa, 
vs.  43,  has  hastened  by  in  vain.  "On  does  not  de- 
pend on  fKpv^nT,  so  that  thereby  the  thing  that  is 
hidden  is  indicated  (Theophylact),  neither  is  it  any 
strengtliening  word,  in  the  sense  of  pro/ecio  udque 
(Starke),  but  the  common  signification  "  for "  must 
be  here  retained,  in  the  sense  that  the  wish,  vs.  42, 
has  thereby  a  reason  given  for  it,  as  if  the  .Saviour 
would  say,  "I  might  indeed  wish  that,  &c.,  for  now 
the  things  that  belong  to  thy  peace  remain  hidden 
from  thine  eyes.     Now  impends,"  &c. 

An  embankment,  x"P"'f"t  masculine. — It  is 
remarkable  how  our  Lord  not  only  in  general  fore- 
tells the  destruction  of  Jerusalem,  but  also  in  par 
ticular  describes  the  way  and  method  in  wliieh  this 
judgment  should  be  accomplished.  He  announces  a 
tbrmal  siege,  in  which  they  should  avail  themselves 


EXEGETICAL  AND  CRITICAL. 

Vs.  41.  And  wept. — Not  only  iSaKpvo-ev,  as  in 
John  xi.  35,  but  (KKavaet',  with  loud  voice  and  words 
of  lamentation.  What  the  cause  of  these  tears  is,  ap- 
pears from  eV  auTvv  and  the  immediately  following 
words.  Again,  it  is  Luke  alone  who  has  preserved 
to  us  this  affecting  trait,  and  it  scarcely  needs  to  be 
mentioned  how  exactly  such  a  trait  fits  into  the  gos- 
pel which  teaches  us  in  our  Lord  to  know  the  true 
and  holy  Son  of  Man.  And  yet  we  cannot  be  sur- 
prised that  precisely  this  genuinely  and  purely  human 
trait,  even  from  of  old,  has  been  to  many  a  stum- 
bling-block and  scandal.  In  relation  to  this,  it  is 
noticeable  {see  Grotius,  ad  loc.)  that  the  words  eK\av- 
ffec  eV  auT.  in  individual  ancient  manuscripts  do  not 
appear;  eV  toT?  aSiopAwrois  avnypdrpoi^,  says,  how- 
ever, Epiphanius,  the  words  are  read.  "  Mutarunt 
hovihies  temerarii  et  delicaii,  quihus  Jlere  Chrisio 
itidiffnuni  videbaim:" 

Vs.  42.  If  thou  also  hadst  known. — "Pathetic 
aposiopesis,  and  thereby  the  expression  of  a  fruit- 
less wish."  Meyer.  The  thou  also  places  the  un- 
believing inhabitants  of  Jerusalem  in  opposition  to 
the  disciples  of  our  Lord,  who  had  really  considered 
Tot  irphs  elpriv7]y,  perhaps  a  delicate  allusion  to  what 
the  name  of  Jerusalem  as  City  of  Fence  (Salem)  signi- 
fies. The  here-designated  -inuLipa  can  be  no  other  than 
what  our  Lord,  vs.  44,  calls  rhu  Kaiphv  rf;?  eVio-Koin')?. 
Comp.  ch.  i.  08.  The  whole  time  of  the  public  ac- 
tivity of  our  Lord  in  Jerusalem  was  a  respite  of  two 
years,   which   had    been    prepared   for   more   than 


298 


THE   GOSPEL  ACCORDING  TO  LUKE. 


of  all  the  then  usual  auxiliaries  and  should  permit 
themselves  all  the  atrocities  which  victors  have  at 
any  time  exercised  against  the  vanquished.  First 
He  mentions  the  x"/'"!)  ^  camp  strengthened  with 
palisades  and  Une  of  circumvallation,  in  short,  a  wall 
such  as  we  actuallj'  read  in  Josephus  {Be  Bell.  Jud. 
V.  vi.  2 ;  V.  xii.  '2)  was  thrown  up  around  Jeru- 
salem, but  burned  by  the  Jews.  Afterwards,  in 
consequence  of  this  structure,  irepLKVKAaiaovcrii'  ae 
Kcd  (jvv4^ov(jiv  (re  iravToSiev.  We  may  here  under- 
stand the  wall  thirty  stadia  long,  which  Titus  in 
three  days  caused  to  be  erected  around  the  city,  in 
place  of  the  burnt  X"P"I-  Ii^  consequence  of  this 
measure  the  desolation  now  breaking  in  upon  her  and 
upon  her  children  {i5a<{>iovai)  becomes  general.  This 
word  occurs  in  a  twofold  signification :  "  to  level  with 
the  earth  "  and  "  to  dash  to  the  ground  "  (Ps.  cxxxvii. 
9) ;  the  first  prophesies  the  fate  of  the  city,  the  other 
that  of  her  inhabitants,  both  being  here  zeugmati- 
cally  connected.  Finally,  the  conclusion  of  all  this, 
no  stone  remains  upon  another,  so  that  now,  vs.  40, 
the  stones  begin  to  cry  out.  This  last  part  of  the 
prophecy  was  first  completely  fulfilled  after  the  in- 
surrection of  Bar-Cochba  in  the  days  of  the  Emperor 
Adrian,  and  this  is  the  terrible  result,  continuing 
unto  the  present  day,  of  this  one  blinding,  because 
thou  kne-west  not  the  time  of  thy  visitation ! 
In  this  conclusion,  and  especially  in  this  continually 
ascending  koi,  koi,  /cai,  lies  a  Sei^'orrjr  oratlonis, 
which  can  be  better  felt  than  described. 

Vs.  45.  And  He  went  into  the  temple. — 
Comp.  the  parallels  in  Matthew  and  Mark.  Luke, 
who  entirely  passes  over  the  cursmg  of  the  fig-tree, 
relates  also  the  temple-cleansing  only  briefly.  In 
fact,  he  only  states  the  beginning  of  this  symbohcal 
transaction  (%|aTo),  while  Matthew  also  notices  the 
successful  end  (i^e^aKev).  To  him  it  is  especially 
remarkable  that  the  Saviour  begins  His  last  sojourn 
and  converse  in  the  sanctuary  with  so  strong  a  mea- 
sure. Respecting  the  manner  of  the  expulsion  also, 
and  for  the  precise  description  of  the  pei'sous  expelled, 
compare  Matthew  and  Mark.  The  citation  from  Isaiah 
Ivi.  7,  Luke  has  in  common  with  them,  while  he  with 
Matthew  omits  the  Trao-ic  to?s  edvea-ii/,  apparently 
only  for  the  sake  of  brevity.  As  to  the  question  whe- 
ther the  temple-cleansing  took  place  once  or  twice, 
comp.  Lange,  Matthew,  p.  376.  We  also  decide  for  a 
repetition  of  the  transaction,  since  the  opposite  opin- 
ion falls  into  far  more  difficulties,  inasmuch  as  it 
must  either  impeach  John  or  the  Synoptics  of  the 
greatest  inexactness.  It  agrees  entirely  with  the 
typical  and  symbohcal  character  of  this  transaction, 
that  our  Lord  began  as  well  as  concluded  His  hfe 
therewith.  Besides,  the  circumstances  also  are  so 
very  different  that  they  make  identity  improbable.  As 
respects  now  particularly  this  second  temple-cleansing, 
those  who  find  difficulty  in  supposing  that  our  Lord, 
a  few  days  before  His  death,  should  have  repeated  an 
act  which  might  prepossess  or  embitter  the  secular 
power  against  Him,  may  for  the  same  reason  account 
the  denunciatory  discourse  (Matt,  xxiu.)  as  entirely 
fictitious.  That  our  Saviour  did  not  perform  this 
act  at  the  second  Passover,  too,  is  simply  to  be  as- 
cribed to  the  circumstance  that  at  that  Passover  He 
was  not  at  Jerusalem,  John  vi.  1^.  Who  knows 
whether,  perhaps,  after  the  first  temple-cleansing,  the 
abuse  thus  animadverted  upon  did  not  diminish  or 
entirely  cease;  and  on  the  contrary,  the  priestly 
party,  out  of  spite  against  our  Lord  and  at  the  same 
time  in  order  to  elicit  new  ojiposition,  restore  it 
anew  on  the  last  feast  ?     Then  it  would  at  the  same 


time  be  explained  why  His  words  of  rebuke  at  the 
second  cleansing  sound  even  sharper  than  at  the  first. 
In  view  of  the  brevity  of  the  Synoptical  relation,  we 
cannot  be  surprised  that  neither  in  the  language  of 
our  Lord  nor  in  the  conduct  of  those  expelled,  do 
we  meet  with  a  reminiscence  of  the  previous  temple- 
cleansing.  Perhaps,  however,  the  still  recollection  of 
the  first  contributed  to  weaken  opposition  at  the 
second. 

Vs.  4*7.  And  He  was  teaching  daily. — Strik- 
ing and  vivid  representation  of  the  state  of  things  in 
this  critical  point  of  time.  On  the  side  of  our  Lord,  un- 
shaken courage,  composure,  and  energy  of  spirit,  with 
which  He  every  day  shows  Hunself  pubhcly,  joined 
with  beseeming  care  for  His  own  security,  whicli 
moves  Him  not  to  pass  the  night  in  Jerusalem  so  long 
as  His  hour  has  not  yet  come.  On  the  side  of  His 
enemies,  irreconcilable  hatred  and  thoughts  of  mur- 
der, especially  on  the  part  of  the  worldly  aristocracy, 
which  counts  itself  mortally  endangered  by  Him.  On 
the  side  of  the  people,  undiminished  delight  in  hearing 
Him,  on  wliich  account  His  enemies,  with  their  base 
designs,  can  as  yet  obtain  no  handle  against  the 
Saviour.  The  people  hang  on  His  hps.  The  more 
they  hear  the  more  they  wish  to  hear  [e^eKpefiaro, 
cum  gen.).  "  As  bees  on  the  flowers  on  which 
they  seek  honey,  or  as  young  birds  on  the  mouth  of 
the  old  ones  from  whom  they  would  have  food." 
Meanwhile  His  enemies  are  visibly  perplexed.  They 
find  not  what  they  shall  do  to  Him.  The  Saviour 
and  the  people  alike  are  for  the  moment  an  obstacle 
to  them.  Thus  is  displayed  on  the  one  side  the 
might  of  unarmed  innocence,  on  the  other  the  im- 
potency  of  armed  and  resolved  malice. 


DOCTRINAL  AKD  ETHICAl. 

1.  "Never  man  spake  like  this  man  "  (John  vii. 
46).  This  word  proved  true  not  only  in  Jerusalem's 
temple,  but  also  at  Jerusalem's  gate.  The  eloquence 
of  the  words  of  Jesus  is  great,  that  of  His  silence, 
perchance,  yet  greater,  but  that  of  His  tears  passes 
all  description.  The  teai's  of  the  Lord  at  the  grave 
of  Lazarus  and  those  at  the  entry  into  Jerusalem 
have  so  much  analogy,  and  yet  again  so  much  diver- 
sity, that  the  consideration  of  these  relations  fur- 
nishes admirable  contributions  towards  the  know- 
ledge of  the  person  and  the  character  of  our  Lord. 
The  contrast  between  this  jubilant  multitude  and  the 
weeping  Saviour,  between  the  deepest  blindness  on 
the  one  and  the  most  infallible  knowledge  on  the 
other  side,  is  so  speaking,  and  moreover  so  taketi 
from  the  life,  that  here  also  the  declaration  can  be 
applied :  "  This  trait  could  not  have  been  invented." 
With  right  says  Augustine,  Laeryince  Domini,  gaudia 
niwidi. 

2.  Not  without  reason  has  there  been  found  at 
all  times  in  this  prophecy  of  the  destruction  of  Jeru- 
salem, on  the  very  place  where  afterwards  the  Ro- 
mans pitched  their  first  camp,  one  of  the  strongest 
proofs  of  the  infalhble  and  Divine  foreknowledge  of 
Jesus.  The  comparison  of  this  declaration  with  the 
account  of  Josephus  is  the  work  of  the  apologist. 
Thereby,  at  the  same  time,  must  not  be  forgotten 
wliat  an  unhappy  result  the  godless  attempt  for  the 
rebuilding  of  Jerusalem  under  Jidian  the  Apostate 
had.  See  Chrysost.,  Oralio  3  adv.  JudoBos.  [Uhry- 
sostom  says,  in  substance,  that  under  the  impious 
emperor  the  Jews  wore  permitted  to  attempt  the 
rebuilding  of  the  temple,  that  it  might  not  bo  said 


CHAP.  XIX.  41-48. 


299 


that  they  could  have  rebuilt  it  if  they  would ;  but 
that  flames  bursting  out  from  the  foimdations  drove 
them  away ;  while  yet  the  foundations  which  they 
had  begun  remained  even  in  his  day  as  witnesses  at 
once  of  their  purpose  and  of  their  impotency  to  ac- 
comphsh  it.  The  truth  of  this  account  of  Chrysos- 
tom  is,  as  we  know,  supported  by  the  testimony  of 
the  impartial  Ammianus  Marcellinus ;  and  all  the 
sneers  of  Gibbon  at  this  "  specious  and  splendid  mira- 
cle "  do  not  render  it  less  certain  that  Divine  Provi- 
dence, in  a  wonderful  way,  took  care  that  the  pro- 
phecy of  the  Son  of  God  should  not  be  frustrated. 
Whether  this  were  a  miracle  in  the  sphere  of  nature 
or  not  is  a  matter  of  little  moment ;  it  is,  at  all  events, 
an  illustrious  miracle  of  Pi-ovidence. — C.  C.  S.] 

3.  "  The  holy  tears  of  Jesus  show  how  God's 
heart  is  disposed  towards  men  when  they  fall  into 
sin  and  destruction.  Even  in  God  we  may  conceive 
a  compassionate  sorrow,  only  that  it  is  ever  at  the 
same  time  removed  again  by  His  eternal  love,  wis- 
dom, and  holiness.  In  Jesus,  these  tears  over  Jeru- 
salem are  at  the  same  time  tears  of  high-priestly  inter- 
cession and  mediation,  and  belong,  in  so  far,  to  all 
men.     Comp.  Heb.  v.  Y."     Von  Gerlach. 

4.  Our  admiration  of  the  majesty  of  our  Lord 
increases  yet  more  when  we  see  how  He,  who  cer- 
tainly knows  that  He  must  give  up  Jerusalem  for  lost, 
continues  yet,  even  in  the  last  days  of  His  life,  with 
unwearied  and  holy  zeal  to  be  active  in  Jerusalem. 
Even  when  He  knows  that  the  mass  will  not  let 
itself  be  saved.  He  continues  to  have  compassion  on 
the  indi\'iduals.  Precisely  for  this  reason  is  His  love 
so  adorable,  that  it  becomes  at  no  moment  weak ; 
and  while  it  weeps  the  fate  of  sinners,  vehemently 
burns  against  sin,  but  this  wrath  seeks  not  itself, 
but  the  Father's  honor.  At  His  entry  Jesus  weeps 
over  the  lot  of  Jerusalem.  At  His  going  out  He  says, 
Weep  not,  Luke  xxiii.  28. 

5.  The  temple-cleansing  is  one  of  the  acts  of  our 
Lord  which  have  sometimes  been  elevated  too  high, 
sometimes  depreciated  too  low.  The  former  has 
been  the  case  when  men  have  believed  themselves 
to  see  here  a  miracle  in  the  ordinary  sense  of  the 
word,  nay,  esteemed  it  as  even  greater  than,  for  in- 
stance, the  miracle  of  Caua.  See  Origen,  ad  h.  I.  ; 
Jerome,  ad  Matt.  xxi.  15;  Lampe  in  Comment. 
Against  this  we  have  to  remember  the  moral  pre- 
dominance which  a  personality  like  that  of  the  Sa- 
viour must  have  had  over  souls  which  were  so  mean 
and  weak  as  these,  and  to  remember  the  many 
examples  of  similar  triumphs  of  truth  and  right  over 
the  servants  of  deceit  and  unrighteousness  which  we 
meet  with  even  in  prolane  history.  On  the  other 
hand,  some  have  in  this  act,  without  reason,  found 
occasion  to  throw  suspicion  on  the  moral  purity  of 
our  Lord,  and  as  it  were  turned  the  scourge  of  small 
cords  against  Himself.  We  have  hei-e  to  call  to 
mind  not  only  the  right  of  the  Zealots,  but  very 
especially  the  right  of  the  Son  in  the  house  of  His 
Fatlier,  and  especially  to  take  note  of  the  uuion  of  a 
holy  wrath  with  compassionate  love  which  beams 
through  this  act  of  the  Saviour.  Shortly  after  He 
has  wielded  the  scourge,  He  stretches  out  the  helping 
hand,  which  has  but  just  expelled  the  rabble,  to- 
wards cripples  and  wretched  ones ;  these  wretclied 
ones,  whom  compassion  had  brought  into  the  temj)le, 
the  omnipotence  of  love  has  healed.  Comp.  Matt. 
xxi.  14,  and  in  reference  to  the  first  temple-cleansing 
the  interesting  section :  The  Banner  on  the  Moun- 
tain^ in  Baumgarten's  GescMchte  Jcsu,  Brunswick, 
1859,  pp.  99-111. 


6.  The  temple-cleansmg  the  symbol  of  the  whole 
life  of  our  Lord,  as  also  of  the  purpose  of  His  mani- 
festation on  earth.  See  Ctril.  Alex.  ii.  1 ;  Origen, 
tom.  X.  p.  16;  Augustine,  Tract,  in  Evangel.  Joh., 
and  others.  Comp.  Mai.  iii.  1,  and  Luke  iii.  15.  An 
admirable  work  of  art  representing  the  temple-cleans- 
ing by  Jouvenet. 


HOariLETICAL  AND  PRACTICAL. 

"Behold  thy  King  cometh  to  thee." — How  the 
Lord  at  His  entry  into  Jerusalem  reveals  His  kingly 
character  :  1.  By  His  tears ;  2.  by  His  word  ;  3.  by 
His  deed  Ln  the  temple. — Jesus'  tears  the  most  beau- 
tiful pearls  in  His  crown  of  glory. — Jesus'  love  to  an 
unthankful  people  and  to  a  native  country  destined 
to  destruction.  —  Anger  at  sin  and  compassion  foi 
the  sinners  united  in  the  Saviour. — The  King  of 
Israel  at  the  same  time  the  compassionate  High- 
priest. — The  acceptable  time,  the  day  of  salvation 
(2  Cor.  vi.  2). — Whoever  despises  the  one  day  of 
salvation  has  many  evil  days  to  expect. — The  Ro- 
mans at  the  siege  of  Jerusalem  the  witnesses  for  the 
truth  of  the  word  of  Jesus. — Gi-eat  grace,  great 
blindness,  great  retribution. — The  contrast  between 
the  last  entry  of  our  Lord  into  Jerusalem  and  His  last 
departure. — The  Son  in  the  desecrated  house  of  His 
Father:  1.  How  vehement  is  His  wrath;  2.  with 
what  dignity  He  speaks ;  3.  how  graciously  He 
blesses. — The  Scripture  the  rule  according  to  which 
everything  in  Divine  service  also  must  be  guided. — 
Yet  again  will  the  Lord  clear  His  temple :  1.  In  the 
heart ;  2.  in  the  house  ;  3.  in  the  church ;  4.  in  the 
whole  creation. — "My  house  is  a  house  of  prayer," 
how  this  word  points  us:  1.  To  inestimable  privi- 
leges ;  2.  to  holy  obligations  ;  3.  to  high  expectations. 
— The  temple  of  the  Lord :  1.  Its  original  destina- 
tion ;  2.  its  later  perversion ;  3.  its  final  perfection. — 
It  is  the  best,  which  through  human  wickedness  is 
most  shamefully  corrupted  (Rom.  vii.  13).  —  The 
Passion-week  a  striking  proof  of  the  faithfulness  of 
our  Lord  to  the  once  uttered  principle  (John  ix.  4). 
— The  remarkable  drama  which  the  temple  after  the 
entry  and  the  cleansing  presents :  1.  A  throng  of 
hearers  eager  for  salvation;  2.  an  impotent  throng 
of  enemies ;  3.  over  against  both  the  Lord,  immacu- 
late, unwearied,  fearless. — Jesus  already  triumphant 
even  before  His  apparent  overthrow ;  His  enemies 
already  defeated  even  before  their  seeming  tri- 
umph. 

Starke  : — Langii  Op. : — The  nearer  and  greater 
the  grace  is,  the  nearer  and  greater  the  judgments 
if  it  is  not  received.  —  Zeisius  :  —  Consider,  O 
man,  what  the  tears  of  Jesus  have  in  them,  and 
let  them  melt  thy  heart  to  repentance.  —  There 
is  nothing  more  to  be  wept  over  than  the  spiritual 
blindness  of  man. — Hedinger  : — Blindness  comes 
before  destruction. — Canstein  : — Even  the  time  of 
grace  has  with  God  its  limitation. — Osiander: — 
When  the  wrath  of  God  blazes  forth,  it  rages  very 
terribly  against  the  impenitent. — Luther:  —  The 
contemning  of  the  gospel  brings  lands  and  cities  to 
destruction. — Holiness  is  the  ornament  of  the  house 
of  God  (Ps.  xciii.  5). — Against  open  abominations 
there  suits  a  thorough  earnestness. — Xova  Bibl. 
Tub. : — How  many  in  the  temple  who  have  mur- 
dered their  souls  by  presumptuous  sins. — Quesnel  : 
— The  Church  is  not  only  a  liouse  of  prayer,  but  also 
a  house  of  instruction. — Hardened  men  will  rather 
inflict    mischief  on    pious    preachers  than    amend 


300 


THE   GOSPEL  ACCORDING  TO  LIJKE. 


themselves. — Zeisius  : — Without  God's  will  no  harm 
can  happen  to  His  faithful  servants.  —  Jesus  has 
among  the  common  people  more  friends  than  among 
the  chief  ones. — To  hang  on  Jesus'  lips  and  hear 
Him  is  good,  but  not  enough. 

Heubner: — The  diverse  value  of  many  tears. — 
To  every  bhnded  sinner  we  can  exclaun,  If  thou  hadst 
known ! — To  every  one  is  his  time  of  grace  allotted. 
— The  sinner  has  a  bandage  before  his  eyes. — The 
fate  of  our  posterity  should  urge  us  to  repentance. — 
The  invincibleness  of  love.  —  Guard  thee  against 
everything  which  can  disturb  devotion  in  others  and 
destroy  the  soul. — The  churches  the  asylums  of  the 
truth. — Some  friends  the  truth  finds  ever. 

On  the  Pericope. — The  sorrow  of  Jesus  at  the 
last  view  of  Jerusalem:  1.  Sources;  2.  effects. — How 
the  tears  of  Jesus  yet  speak  to  us. — Great  cities  as 
the  seat  of  great  corruption. — The  value  of  the  tears 
of  the  Christian.  —  Couard:  —  Jerusalem  and  the 
Jewish  people:  1.  Jerusalem's  time  of  grace;  2. 
Jerusalem's  hardening;  8.  Jerusalem's  fall.  —  The 
tears  of  Christians  here  below :  1 .  Tears  of  joy ;  2. 
tears  of  repentance ;  3.  tears  of  sorrow. — Souchon  : 
— The  knowing  of  the  time  of  visitation. — Palmer  : 
— Jerusalem's  blindness :  1.  Near  to  it  is  destruction, 
but  no  one  forebodes  it ;  2.  near  to  it  is  salvation, 
but  no  one  will  recognize  it. — The  Saviour :  1.  In 
His  tears ;  2.  in  His  zeal  of  fire ;  3.  how  He  by  both 


calls  us  to  repentance. — Rautenberg  : — Jesus'  tears 
over  Jerusalem,  tears  to  awaken:  1.  Compassion; 
2.  terror ;  3.  affection ;  4.  consolation. — Tholuck  : — 
1.  These  tears  a  shame  to  our  cold  hearts ;  2.  a  re- 
buke to  our  light-mindedness ;  3.  a  shaking  of  our 
security.  —  VoN  Kapff  :  —  The  judgments  of  the 
Lord:  1.  The  judgment  of  grace;  2.  the  judgment  of 
wrath;  3.  the  judgment  of  cleansing;  4.  the  judgment 
of  hardening ;  5.  the  judgment  of  condemnation. — 
Arndt: — Jesus  the  Friend  of  His  country. — Van 
Oosterzee: — Jesus' tears  over  Jerusalem:  1.  Jeru- 
salem's shame;  2.  Jesus'  honor;  3.  our  joy. — The 
same  : — The  temple-cleansmg  a  type  of  the  Reforma- 
tion of  the  si.xteenth  century;  it  reminds  us:  1.  Of 
the  history  of  the  Reformation ;  2.  of  the  glory  of 
the  Reformation ;  3.  of  the  admonitions  of  the  Re- 
formation.— On  1.  The  abuses  which  the  Reformation 
assailed ;  the  principle  to  which  it  did  homage ; 
the  spirit  which  it  revealed ;  the  reception  which 
it  found.  On  2.  Like  the  temple-cleansing,  so  was 
also  the  Reformation  a  restoration  of  the  spirit- 
ual worship  of  God,  the  revelation  of  the  glory  of 
Christ,  the  beginning  of  a  new  development  in  the 
kingdom  of  God  on  earth.  On  3.  the  Reformation 
admonishes  those  who  desecrate  the  temple  to  re- 
pentance, those  who  honor  the  temple  to  zeal,  those 
who  know  the  Lord  of  the  temple  to  continual  re- 
membrance of  His  deeds.     Comp.  John  ii.  22. 


B.   Controversial  Discourses  against  His  Enemies.     Ch.  XX. 


1.  The  Closing  Controversy  with  the  Pharisees  and  the  Chief  of  the  People  concerning  the  Authority  of 

Jesus  (Ch.  XX.  1-19). 
(In  part  parallel  with  Matt.  xxi.  23-27  ;  33^6 ;  Mark  xi.  27-33 ;  sii.  1-12.) 

1  And  it  came  to  pass,  that  on  one  of  those'  days,  as  he  taught  the  people  in  the 
temple,  and  preached  the  gospel,  the  chief  priests  [the  priests"]  and  the  scribes  came 

2  upon  him  with  the  elders,  And  spake  unto  him,  saying,  Tell  us,  by  what  authority  doest 

3  thou  these  things  ?  or  who  is  he  that  gave  thee  this  authority  ?     And  he  answered  and 

4  said  unto  them,  I  will  also  ask  you  one^  thing,  and  answer  me:  The  baptism  of  John, 

5  was  it  from  heaven,  or  of  men  ?     And  they  reasoned  with  themselves,  saying,  If  we 

6  shall  say,  From  heaven,  he  will  say,  "Why  then  believed  ye  him  not  ?     But  and  [om., 
and]  if  we  say.  Of  men ;  all  the  people  will  stone  us :  for  they  be  persuaded  [are  con- 

7  vinced]  that  John  was  a  prophet.     And  they  answered,. that  they  could  not  tell  whence 

8  it  was.     And  Jesus  said  unto  them,  Neitlier  tell  I  you  by  what  authority  I  do  these 

9  things.     Then  began  he  to  speak  to  the  people  this  parable;  A  certain  [om.,  certain*] 
man  planted  a  vineyard,  and  let  it  forth  to  husbandmen,  and  went  into  a  far  country 

10  [went  abroad]  for  a  long  time.     And  at  the  season  he  sent  a  servant  to  the  husband- 
men, that  they  should  give  him  of  the  fruit  of  the  vineyard :  but  the  husbandmen  beat 

11  him,  and  sent  him  away  empty.     And  again  he  sent  [lit.,  lie  added  to  send"]  another 
servant :  and  they  beat  him  also,  and  entreated  [treated]  him  shamefully,  and  sent  him 

12  away  empty.      And  again  he  sent  a  third :  and  they  wounded  him  also,  and  cast  him 

13  out.     Then  said  the  lord  of  the  vineyard,  What  shall  I  do?     I  will  send  my  beloved 

14  son:  it  may  be  they  will  reverence  him  when  they  see  him.     But  when  the  husband- 
men saw  him,  they  reasoned  among  themselves,  saying,  This  is  the  heir :  come  [om., 

15  come^],  let  us  kill  him,  that  the  inheritance  may  be  ours.     So  they  cast  him  out  of  the 
vineyard,  and  kiUcd  him.     What  therefore  shall  the  lord  of  the  vineyard  do  unto  them? 

16  He  shall  come  and  destroy  these  husbandmen,  and  shall  give  the  vineyard  to  others. 

17  And  when  they  heard  it,  they  said,  God  forbid  [Let  it  not  be,  p)  -yei/oiTo].     And  he  be- 
held [looked  upon]  them,  and  said.  What  is  this  then  that  is  written.  The  stone  which 


CHAP.  XX.  1-19. 


501 


the  builders  rejected,  the  same  [this]  is  become  the  head  of  the  corner?  (Ps.  cxviii.  22.) 

18  Whosoever  shall  fall  vipon  that  stone  shall  be  broken  [dashed  to  pieces]  ;  but  [and]  on 

19  whomsoever  it  shall  fall,  it  will  grind  him  to  powder.  And  the  chief  priests  and  the 
scribes'  the  same  hour  sought  to  lay  hands  on  him;  and  they  feared  the  people:  for 
they  perceived  that  he  had  spoken  this  parable  against  them. 

'  Vs.  1. — 'EKetvMv,  which  is  wanting  in  B.,  D.,  [Cod.  Sin.,}  TJ.,  Q.,  and  some  Cursives,  and  has  been  rejected  hy  Lach- 
mann,  Tischendorf,  [Meyer,  Treg;elles,  Alford,]  is  perhaps  only  a  spurious  addition  for  the  sake  of  precision. 

2  Vs.  1. — 'lepei?.     The  Rece.pta,  apxiepeli;,  appears  to  be  fi"om  the  parallel  [in  Mark]. 

3  Vs.  3. — The  eVa  before  \6yov  of  the  Recepta  is  wanting  in  B.,  [Cod.  Sin.,]  L.,  [R.,]  some  Cursives,  and  is  rejected  by 
Griesbach,  Lachmann,  Tiichendorf,  [Meyer,  Tregelles,  Alford.  The  fact  that  in  some  ilSS.  it  is  found  before  and  in  some 
after  Adyoi-,  adds  to  the  suspicion  of  its  spuriousness. — C.  C.  S.] 

^  Vs.  9. — The  Tis  of  the  Recepta  after  avOpiairo^  is  decidedly  spurious. 
[5  Vs.  11.— The  Hebrew:  Ip  C]iDin  .— C.  C.  S.] 
'  Vs.  14. — Rec:  hevre,  awoKT.  from  Matthew  and  Mark. 

'  Vs.  19. — More  correctly :  "  the  scribes  and  the  chief  priests."  The  Recepta  has  the  ordinary  arrangement,  according 
to  rank,  which,  however,  has  not  sufficient  manuscript  support.    See  Lachmann  and  Tischendorf. 


EXEGETICAL  AND  CRITICAL. 

Vs.  1.  On  one  of  those  days. — General  desig- 
nation of  the  point  of  time,  as  aljout  the  same  at 
which  the  entry  of  Jesus  into  Jerusalem  and  the 
temple-cleansing  had  taken  place.  From  the  compari- 
son with  Matthew  and  Mark,  it  appears  that  we  have 
particularly  to  understand  the  last  Tuesday.  The 
curshig  of  the  fig-tree  is  passed  over  by  Luke,  but 
the  image  of  the  fig-tree  of  Israel  itself,  with  beauti- 
ful leaves  but  without  any  fruit,  and  already  in  pro- 
cess of  decay,  is  represented  Ijy  him  in  a  striking 
manner  in  the  delineation  of  the  last  controversy  of 
our  Lord  with  the  Israelitish  fathers.  Although 
Luke  in  this  connection  entirely  jiasses  over  two 
chief  elements :  the  parable  of  the  Two  Sons,  Matt. 
sxi.  28-32,  and  that  of  the  Royal  Wedding,  Matt, 
xxii.  1-14  (the  last-named  parable  he  apparently  does 
not  give,  because  he  had  already,  ch.  xiv.  16-24,  noted 
down  a  similar  one),  yet  we  can  with  his  help  very 
easily  sketch  a  vivid  image  of  the  history  of  this  most 
remarkable  day.  Like  Matthew  and  Mark,  he  also 
makes  us  acquainted  with  the  external  intercourse 
of  our  Lord  with  His  enemies  during  the  last  days 
of  His  life,  while  John,  who  passes  over  the  contro- 
versial discourses,  relates  the  history  of  the  inner  hfe 
of  the  Master  in  the  circle  of  His  apostles  in  these 
last  days.  All  which  is  related  Luke  xx.  took  place 
within  the  walls  of  the  temple,  while  the  Saviour  was 
teaching  the  peojjle  there,  and  (a  peculiar,  genuinely 
Pauline  addition  of  Luke)  ivas  jyreachhig  the  Gospel. 

Came  upon  Him,  iiricTTriirav,  comp.  ch.  ii.  38  ; 
Acts  iv.  1. — Not  the  suddenness  and  unexpectedness, 
but  the  deliberateness  and  greater  or  less  solemnity, 
in  the  appearance  of  these  men  is  hereby  indicated. 
It  is  a  well-organized  deputation,  and  one  chosen, 
undoubtedly  not  without  reflection,  from  the  Sanhe- 
drim, whose  different  elements  are  therein  carefully 
represented. — Although  they  do  not  say  that  they 
speak  in  the  name  of  the  whole  council,  yet  in  view 
of  the  well-known  hostile  disposition  of  the  great 
majority  of  this  towards  our  Lord,  we  may  confi- 
dently presuppose  this,  and  so  far  compare  tliis  em- 
bassy with  a  similar  one  which  at  the  beginning  of 
the  public  life  of  Jesus  had  been  sent  to  John ;  John 
i.  19-28.  Perhaps  the  observation  of  this  agreement 
in  form  had  even  some  influence  on  the  answer  of 
our  Lord.  The  chief  authority  in  Israel  was  un- 
doubtedly fully  entitled  to  institute  a  careful  investi- 
gation respecting  the  authority  of  all  teachers  pub- 
licly appearing,  and  our  Lord,  inasmuch  as  He  sulj- 
mits  to  be  questioned,  shows  that  He  recognizes  the 
theocratic  dignity  of  the  speakers,  and  is  not  disin- 


clined tftianswer,  at  least  under  certain  reasonable  con- 
ditions, to  the  fulfilment  of  which,  however,  they,  as 
soon  appears,  have  not  made  up  their  minds.  The 
very  fact  that  now  for  the  first  time  do  they  come 
witli  such  a  question  to  Jesus,  after  He  had  performed 
so  many  indubitable  miracles,  and  after  a  truth-lov- 
ing Nicodemus  had  already,  two  years  earlier,  in  faith 
on  our  Lord's  divine  mission,  come  to  Him, — even  this 
testifies  against  them,  and  makes  an  almost  comical 
imjiression. 

Vs.  2.  Tell  us. — Therewith  do  they  open  the 
series  of  ensnaring  questions  which  are  laid  before 
the  Lord  on  this  day.  "  These  controversial  dis- 
courses are  very  especially  genuine  portions,  because 
they  are  held  so  entirely  in  the  s]:)irit  and  tone  of  the 
contemporaneous  Rabbinical  dialectics."  (Strauss.) 
Already,  previously  to  this,  moie  than  one  attempt  had 
been  made  to  take  our  Lord  in  His  own  words;  but 
now  it  takes  place  in  an  intensified  degree,  with 
yet  more  deliberation,  in  a  more  refined  way,  and 
with  united  force.  The  work  of  enmity  was  at  the 
same  time  a  trial,  since  it  was  exi:)ected  of  the  Mes- 
siah that  He  should  know  all  things  (John  iv.  25  ; 
xvi.  SO).  It  was  natural,  therefore,  that  they  should 
surround  Him  who  appeared  in  this  exalted  charac- 
ter with  a  net  of  fine-spun  questions.  In  the  firm 
hope  that  they  should  leave  the  field  victorious,  the 
Pharisees  do  not  lose  an  instant  publicly  to  interpel- 
late the  Lord. 

By  what  authority. — The  two  questions  do 
not  express  the  same  tiling  in  different  words  (De 
Wette),  but  are  rather  to  be  thus  distingui.shed  : 
that  the  first  member  of  the  interrogation  is  de- 
signed to  elicit  an  explanation  as  to  the  heavenly 
mission  ;  the  other,  ^  -ris,  k.t.k.,  the  statement 
what  messenger  of  God  has  mediately  consecrated 
Him  to  this  activity.  Tavra  refers  hci'e  not  only  to 
a  single  transaction  of  the  Lord,  the  temple-cleansing 
(Meyer),  but  to  the  whole  unfolding  of  His  superior- 
ity and  authority  in  the  temple  during  the  days  last 
preceding  this,  something  which,  according  to  their 
opinion,  could  in  no  wise  be  legitimate. 

Vs.  4.  The  baptism  of  John. — Here  specially 
set  forth  as  the  centre  and  summary  of  His  whole 
activity.  Our  Lord  by  no  means  declines  the  strife, 
and  this  very  fact,  that  He  answers  with  a  counter- 
question,  testifies  of  His  heavenly  wisdom.  It  nuist 
now  be  made  manifest  whether  they,  with  their  com- 
petency for  questioning,  were  also  capable  of  hearing 
the  right  answer,  and  this  He  could  only  assume  of 
them  if  they  showed  them.selves  in  a  truth-loving 
character.  It  is  not  arbitrary  that  He  answers  them 
precisely  with  this  counter-question  ;  He,  who  had 
never  separated  His  activity  from  that  of  His  fore- 


302 


THE   GOSPEL  ACCORDING  TO   LUKE. 


runner,  could  not  tell  them  who  had  bestowed  on  Him 
His  authority  so  long  as  they,  as  representatives  of 
the  people,  had  not  definitely  declared  their  opinion 
respecting  John.  If  they  recognize  the  divine  mis- 
sion of  the  Baptist,  who  had  not  even  done  miracles, 
they  will  be  obliged  to  esteem  His  own  even  much 
more.  If  they  reject  the  first  mission,  they  deserve 
the  reproach  of  not  being  competent  to  judge  re- 
specting the  authority  of  Jesus.  If  they  keep  silence, 
then  the  incontestable  right  will  belong  to  Him  to 
send  them  also  away  unsatisfied.  At  all  events.  He 
can  now  wait  with  the  utmost  composure  to  observe 
what  position  they  will  take. 

Vs.  5.  And  they  reasoned. — They  retire  an 
instant,  and  make  the  matter  an  object  not  of  an  in- 
dividual but  of  a  common  deliberation  (awiXoyi- 
(TavTo).  It  is  plainly  to  be  seen  in  them  that  they 
have  never  made  the  question  proposed  an  object  of 
earnest  consideration,  and  now,  too,  are  only  con- 
cerned about  withdrawing  themselves  with  honor 
from  the  strife.  All  the  Synoptics  direct  our  atten- 
tion to  their  deliberation,  which  took  place  in  the 
midst  of  the  temple,  amid  visible  suspense,  and  must 
inevitably  have  soon  come  to  the  ears  of  many.  No- 
ticeable with  this  is  the  testimony  wrung  from  them, 
that  among  the  people  the  belief  in  the  prophetic 
character  of  the  Baptist  was  spread  abroad  on  all 
sides.  According  to  Luke  and  Mark,  they  still  speak 
of  Aao'j,  yet  undoubtedly  in  the  sense  of  oxAo?,  as 
Mark  writes  it.  Comp.  John  vii.  49. — Stone,  Kara- 
Kibatrei,  peculiar  to  Luke.  Perhaps  a  later  form  of 
the  tradition  (Meyer),  but  yet  quite  as  probably  the 
original  pregnant  form  in  which  they  express  the 
fear  of  which  Matthew  and  Mark  speak.  "  Non  erat 
populi,  sacerdotes  et  scribas,  prophetam  quamlibet 
verum  rejicientes,  lapidare  :  sed  scepe  etiam  perver- 
S2im  multitudinis  studiuni  per  accldcns  subservit  bonce 
causae^     Bengel. 

Vs.  7.  That  they  could  not  tell  whence. — 
Doubly  painful  to  them  is  this  declaration,  if  we  com- 
pare it  with  the  endless  oi'Sa^ei',  which  they  else- 
where, e.  ^.,  John  ix.  24-34,  caused  to  be  heard. 
Luke  has  only  the  indirect  form  of  the  answer,  which 
they,  without  doubt,  gave  as  briefly  and  indefinitely 
as  was  at  all  possible.  But  the  most  terrible  for 
them  is  that  the  Lord  has  by  this  answer  gained  the 
rigid  to  the  decided  counter-declaration :  Neither 
tell  I  you,  &c. — Now,  both  are  silent :  but  He,  be- 
cause He  on  good  grounds  will  not  speak  ;  they,  be- 
cause they  through  their  own  fault  cannot  speak  ;  and 
among  the  people  present  as  witnesses,  there  is  no  one 
who  could  seriously  doubt  which  of  the  two  parties 
leaves  the  field  victorious. 

Vs.  9.  To  the  people. — According  to  Matthew  and 
Mark,  this  parable  is  addressed  to  the  Pharisees  and 
elders  themselves,  to  whom,  at  all  events,  it  maintains 
a  very  definite  reference,  while  Luke  makes  the  Saviour 
speak  TTpiis  -rhv  \a.6v.  The  two  statements,  however, 
do  not  contradict  each  other  ;  for  according  to  Luke, 
also,  vs.  19,  the  scribes  and  Pharisees  are  chief  per- 
sons among  the  hearers  of  our  Saviour,  and  accord- 
ing to  Matthew  and  Mark,  also,  He  speaks  in  a  place 
and  in  a  circle  which  makes  it  a  priori  probable  that 
He  is  heard  not  only  by  them,  but  also  by  tlie  people. 
The  /J.^)  yeuoiTo,  also,  which  Luke  alone  has,  fits  only 
in  the  mouth  of  the  chief  priests,  who  certainly  per- 
ceived more  quickly  than  many  others  the  intention 
of  the  parable.  The  course  of  the  facts  appears  to 
have  been  this :  our  Lord,  after  the  answer,  vs.  8, 
leaves  the  Pharisees  to  themselves,  and  turns  Himself 
to  the  more  receptive  people,  yet  so  that  the  first  inter- 


rogators, who  had  not  immediately  departed,  hear 
His  instruction  also,  and  are  forced  to  make  the  ap- 
plication to  themselves.  It  is  not  enough  for  our 
Lord  to  have  repelled  the  attack.  He  pursues  the 
retreating  enemy,  and  will  have  them  mark  how  it 
stands  with  all  their  pretended  ignorance  (Matt.  sxi. 
28-32).  When  He  has  in  this  way  umnasked  their 
hypocrisy,  He  now  brings  also  their  guilt  to  light ; 
and  after  He  has  put  them  below  the  most  despised 
of  the  Jews  (Matt.  xxi.  31),  He  now  gives  them  to 
see  how  their  rejection  of  the  Messiah  will  lead  to 
the  bringing  in  of  the  Gentiles. 

A  vineyard. — A  favorite  figure  for  the  Israel- 
itish  people.  See  Isaiah  v.  1-6 ;  Ps.  Ixxx.,  and  else- 
where. Comp.  Lange  on  the  parallels  in  Matthew  and 
Mark,  and  the  dissertation  of  Rdprecht  and  Ste- 
PHENSEN  in  the  Stvd.  u.  Krit.  1847-1848. 

Vs.  10.  At  the  season. — Intimation  of  the 
period  in  which  the  proper  prophetic  activity  began 
in  Israel,  which,  as  is  known,  was  a  considerable  time 
after  the  founding  of  the  Theocratic  state,  so  that, 
using  still  the  image  of  the  parable,  we  may  say 
that  the  fruits  had  had  abundant  time  to  come  to 
maturity.  The  wine-press  and  the  tower,  Luke 
omits.  That  it  is  untenable  by  these  two  objects  to 
understand  the  Mosaic  law  and  the  temple  (Eu- 
thym.,  Theophylact,  Calvin,  Melanchthon,  and  others), 
appears  from  this :  that  afterwards  the  vineyard,  un- 
doubtedly Including  the  wine-press  and  the  tower,  is 
given  to  the  Gentiles. 

A  servant. — Here,  also,  the  different  Evangelists 
do  not  belie  their  peculiarity.  Matthew  speaks,  ac- 
cording to  his  custom,  of  servants  and  other  servants, 
Mark  and  Luke  individualize  ;  the  former  mentions, 
besides  the  three  whom  Luke  also  has,  many  others, 
ch.  xii.  5  ;  the  second  has  none  of  the  three  servants, 
however  severely  otherwise  they  are  maltreated,  suf- 
fer death,  apparently  to  preserve  so  much  better  the 
climax  in  the  delineation  of  the  wickedness  which 
at  last  destroys  the  lawful  heir.  According  to  all 
three,  the  husbandmen  began  at  once  with  evil,  but 
end  with  acts  of  deeper  wickedness,  without  our 
having,  at  the  mention  of  any  particular  maltreat- 
ment, to  think  exclusively  also  of  some  one  definite 
person. 

Vs.  13.  What  shall  I  do  ?— Matthew  and  Mark 
relate  the  act  of  the  supreme  love  ;  Luke  bruigs  be- 
fore us  the  lord  of  the  vineyard  in  soliloquy,  in 
order  to  place  the  act  of  love  in  yet  clearer  light. 
His  son,  the  beloved,  will  he  send  to  the  unthankful 
ones,  not  in  the  silent  hope  that  they  would  perhaps 
yet  reverence  him,  but  in  the  well-warranted  expec- 
tation that  their  wickedness  at  least  would  not  go  so 
far  as  to  assail  him  also.  "  Perchance,  with  which, 
even  in  our  language,  one  does  not  of  necessity  ex- 
press a  doubt,  but  may  express  his  expectation." 
Meyer. 

Vs.  14.  When  the  husbandmen  saw  him. 
— An  evident  allusion  to  the  tovtov  ISnmf^  of  the 
lord  of  the  vineyard,  vs.  13.  The  sight  which  ac- 
cording to  his  expectation  was  to  fill  them  with 
reverence,  is  precisely  that  which  awakens  in  thdr 
heart  the  most  hideous  plans  of  murder.  The  last 
touch,  that  the  inheritance  may  be  ours,  is  by 
no  means  added  merely  for  ornament,  but  intimates 
that  in  the  nnirder  of  the  Messiah,  the  most  shame- 
less self-seeking  revealed  itself  Almost  in  the  same 
way  did  it  express  itself  through  the  mouth  of  Caia- 
phas,  in  tlie  familiar  vohtm,  John  si.  50;  moreover, 
the  coincidence  with  Gen.  xxxvii.  19,  20,  is  strik- 
ing. 


CHAP.  XX.  1-19. 


303 


Vs.  15.  Out  of  the  vineyard. — A  striking  pro- 
phecy of  the  crucifixion  outside  of  the  city.  Comp. 
Heb.  xiii.  12,  13. 

Vs.  16.  He  shall  come. — According  to  Mat- 
thew, they  are  themselves  forced  to  pronounce  the 
judgment,  which,  according  to  Mark  and  Luke,  is 
uttered  by  Jesus.  Perhaps  the  matter  may  be  thus 
reconciled :  that  some  are  in  this  way  their  own 
judges,  while  others,  terrified  at  this  utterance,  which 
was  viewed  as  a  malum  omen,  let  the  jutj  yivoiTo 
escape  their  lips.  Even  if  one  should  assume  here  a 
little  variation  in  the  tradition,  the  fact  would  not  sutler 
in  the  least  thereby.  The  common  result  of  all  the 
accounts  is  this :  that  the  Pharisees  were  confounded, 
and  comprehended  very  well  the  meaning  of  our 
Lord. 

Vs.  17.  'E/j.fi\f^as. — Here  also,  as  often,  e.  g.,  ch. 
xxii.  61,  an  intimation  of  the  piercing  and  eloquent 
look  of  our  Lord. — What  is  this,  then  ? — He  wiU 
thereby  give  them  to  understand  that  if  they  were 
right  in  their  deprecation,  the  prophecy  of  the  Scrip- 
ture would  not  be  fulfilled,  which  yet  is  an  absolute 
impossibility.     Comp.  Matt.  xxvi.  54. 

The  stone.— Comp.  Ps.  cxviii.  22,  23.  This 
psalm,  which  Luther  esteemed  so  highly  above  many 
others,  was  probably  composed  in  the  later  period  of 
the  Old  Testament,  when,  after  hinderances  for  long 
years,  the  temple-service  in  the  purified  sanctuary 
was  again  erected.  To  attribute  to  this  jubilant  hymn 
a  direct  Messianic  signification  is  forbidden,  as  well 
by  the  connection  as  by  the  context ;  but  the  humili- 
ation or  exaltation,  whether  of  Israel  or  of  the  sanc- 
tuary, which  is  celebrated  in  this  passage,  serves  the 
Saviour  for  a  type  and  symbol  of  His  own.  What 
was  there  originally  said  in  another  sense  is  fulfilled 
in  its  highest  power*  at  the  rejection  of  the  Messiah. 

Vs.  18.  Whosoever. — Instead  of  the  continua- 
tion of  the  citation,  "This  is  the  Lord's  doing,"  Luke 
has  this  threatening  warning  of  our  Lord,  which  is 
omitted  by  Tischendorf,  Matt.  xxi.  44.  Comp.  Lange 
ad  loo.  "  Cadere  miper  Christum,  dicu7itur,  qui  ad 
eum  opprimendum  ruunt,  non  quod  ipso  altius  con- 
ncendmit,  sed  quia  eo  usque  abripit  eos  sua  insania,  ut 
Christum  quasi  e  sublimi  impetere  co7iC?ititr."    Calvin. 

Vs.  19.  The  chief  priests  and  the  scribes 
.  .  .  sought. — Comp.  Matt.  xxi.  45,  46.  A  statement 
which  is  here  the  more  remarkable  since  it  serves  as 
a  proof  that  the  increasing  bitterness  of  His  enemies 
did  not  proceed  from  misunderstanding  in  reference 
to  the  discourses  of  our  Lord,  but  on  the  contrary 
from  the  fact  that  they  understood  them  only  too 
well,  and  felt  themselves  thereby  mortally  wounded 
and  outraged.  The  more  light  there  was  before  their 
eyes,  so  much  the  more  hatred  in  their  hearts.  We 
see  they  are  in  the  way  which  at  last  leads  to  the 
commission  of  the  sin  against  the  Holy  Ghost.  Fear 
associates  itself  with  hatred  (/cai  not  oppositive,  but 
purely  copulative),  but  at  the  same  time  is  the  reason 
why  they  cannot  yet  immediately  do  all  that  they 
wish. — Upos  OUT.  Comp.  vs.  9.  They  see  now  them- 
selves that  the  people  were  indeed  the  auditors,  but 
not  the  chief  characters  of  the  parable.  Their  con- 
science admonishes  them  that  "  mutato  nomine,  de  te 
fabula  narraturP 

DOCTRINAL  AND  ETHICAL. 

1.  Compare  the  parallel  in  Matthew  and  Mark. 

t*  An  aritlunetical  reference  to  the  powers  of  roots. — 
C.  C.  S.] 


2.  The  hard-heartedness  of  the  enemies  of  Jesus 
is  quite  as  conspicuously  visible  from  their  own  be- 
havior as  from  the  parable  of  our  Lord.  Even  the 
holiness  of  the  temple  does  not  withhold  them  from 
laying  for  Him  their  fatal  snares.  And  yet  more 
hideous  does  their  behavior  become  by  assuming 
the  disguise  of  a  deep  earnestness,  while  they  have 
beforehand  resolved  not  to  allow  themselves  to  be 
persuaded  at  any  price.  Yet  there  is  something 
tragical  in  the  terrible  blindness  with  which  they,  in 
the  same  moment  at  which  they  prove  that  they  un- 
derstand only  too  well  the  parable  of  the  Wicked 
Husbandmen,  prepare  themselves  to  fulfil  this  pro- 
phecy also,  and  reject  the  stone  that  shall  soon  crush 
them. 

3.  This  whole  hour  in  the  last  week  of  the  public 
fife  of  Jesus  may  be  called  a  continuous  temple- 
cleansing,  in  fact.  What  He  had  first  done  with  the 
scourge  of  small  cords,  He  now  continues  to  do  with 
the  sword  of  His  mouth ;  He  sweeps  the  enemy 
away  from  before  His  face,  thus  also  cleansing  the 
sanctuary.  The  method  in  which  He  here  constrains 
His  enemies  first  to  pass  judgment  on  themselves 
and  then  to  be  dumb,  is  at  the  same  time  a  prophecy 
of  that  which  at  the  day  of  His  coming  shall  be  re- 
peated in  yet  greater  measure. 

4.  While  in  the  parable  M^tt.  xiii.  the  idea  of  the 
kingdom  of  God  stands  in  the  foreground,  on  the 
other  hand,  in  this,  with  which  our  Lord  closes  His 
work  as  Prophet  and  Teacher,  the  image  of  the  King 
Himself  begins  to  come  forward  ever  more  clearly 
and  plainly.  The  manner  in  which  He  here  at  the 
same  time  testifies  of  Himself  as  of  the  Only  and 
Beloved  Son  of  the  Father,  who  is  distinguished  from 
aU  former  messengers  of  God  by  descent  and  rank, 
draws  our  attention  to  one  of  the  points  of  contact 
between  the  Synoptical  and  the  Johannean  Christol- 

5.  Only  by  an  entire  misunderstandmg  m  reierence 
to  the  design  of  our  Lord,  would  it  be  possible  from 
the  words  :  "  Perhaps  they  will  reverence  my  son," 
to  draw  such  a  conclusion  as  that  God  sent  His  Son 
not  with  the  distinct  purpose  that  He  should  suffer 
and  die,  but  that  He  on  the  contrary  seriously  ex- 
pected that  His  Son  would  find  a  better  reception 
than  His  former  servants.  Our  Lord  simply  intimates 
what  God  might  have  been  able  and  entitled  to  ex- 
pect, if  the  Omniscient  One  had  really  been  in  every- 
thing like  the  human  lord  of  the  vineyaid.  Kar'  av- 
hptn-Kov  therefore  the  terrible  and  almost  inconceivable 
character  of  the  rejection  of  the  Messiah  is  yet  more 
strongly  thrown  into  the  foreground.  Calvin  has 
already  hit  the  mark  m  writing  on  this  passage : 
"  HdBC  quidem  cogitatio  proprie  in  Deum  non  convenit, 
sciebat  enim,  quid  futuri/m  esset,  nee  spe  melioris 
eventus  deceptus  fuit,  sed  usitatum  est,  prcesertim  in 
parabolis,  ad  mm  transfcrri  humanos  affcctus.  Ne- 
que  tamen  hoc  abs  re  additum  est,  qtiia  voluit  Christus 
tanquam  in  speculo  rcprcesentare,  quam  deplorata  es- 
sct  illorum  impietas,  cujus  hoc  nimis  cerium  fuit  exa- 
men,  contra  Deifilinm,  qui  ipsos  ad  sanam  mentem 
revocaturus  venerat,  diabolico  furore  insurgere.  Hie 
scelcrum  omnium  cumulus  ftdt,  filium  interficere,  ut 
rcgnarcnt  qiiasi  in  orbata  domo,  etc.  conf.  Act.  4, 
27,  28." 

6.  The  work  of  grace  performed  on  Israel,  the 
enmity  shown  by  it,  and  the  punishment  threatened 
against  it,  that  the  kingdom  of  God  should  be  given 
to  other  nations, — all  this  is  repeated  in  continually 
greater  measure  again  in  the  days  of  the  New  Cove- 
nant, smce  the  Theocracy  has  become  a  Christocracy 


304 


THE   GOSPEL  ACCORDING  TO  LUKE. 


We  may  call  to  mind,  for  instance,  some  of  the 
churches  of  Asia  Minor,  whose  light  of  old  stood  so 
high  upon  the  candlestick. 

7.  "Whoever  shall  fall  upon  this  stone,"  &c. 
The  two  members  of  this  threatening  sentence  con- 
tain by  no  means,  as  might  indeed  appear  at  first 
glance,  a  weak  tautology,  but  a  portrayal  of  the  dif- 
ferent fates  which  the  enemies  of  the  Lord  have  to 
expect ;  first  from  the  rejected  and  after  that  from  the 
elevated  comer-stone.  Whoever  falls  upon  this  stone, 
that  is  the  one  who  takes  oifence  at  the  yet  humilia- 
ted Saviour,  to  whom  the  rejected  building-stone  is 
a  \iSios  irpoiTKoixfj.aToi.  Thereupon  falls  the  judgment 
of  retribution :  avvSiAaa^TicTeTai  ;  for  instance,  as 
with  Judas,  the  impenitent  thief  on  the  cross,  and 
others.  In  spite  of  the  offence  taken,  the  Lord  is 
elevated  aloft — lifted  to  be  the  corner-stone ;  but  he 
now  upon  whom  the  elevated  stone  falls  is  crushed 
to  pieces  like  chaff  (Gr.  XiKn-nau  ahrov).  In  other 
words,  when  the  glorified  Christ  comes  again  to  judg- 
ment, the  most  terrible  judgment  comes  upon  His 
enemies.  In  order  to  understand  the  pregnant  say- 
ing in  its  whole  force,  we  must  compare  not  only 
Psalm  cxviii.  22,  23,  but  also  Isaiah  viii.  14,  15; 
xxviii.  16  ;  Daniel  ii.  44,  45.  From  the  visible  pre- 
dilection with  which  the  same  image  is  often  brought 
up  and  carried  out  by  the  Apostle  Peter,  in  his  dis- 
courses and  epistles,  we  may  perhaps  draw  an  infer- 
ence as  to  the  deep  personal  impression  which  this 
declaration  of  our  Lord,  in  particular,  made  upon 
the  faithful  disciple. 

8.  The  hatred,  the  intensifying  of  which  we  have 
become  aware  of  among  the  Pharisees,  after  their  hav- 
ing understood  and  known  the  truth,  discovers  to  us 
one  of  the  depths  of  Satan  in  sinful  hearts,  and  is  sure- 
ly fitted  to  open  the  eyes  even  of  such  as  in  well-mean- 
ing Pelagian  superficiality  view  sin  only  as  a  weak- 
ness, exaggerated  sensuality,  and  the  like.  If  it  has 
ever  become  plain  that  no  faith  of  the  heart  is  con- 
ceivable without  the  will  being  bowed,  and  that  at 
the  same  time  for  the  bowing  of  this  will  a  power 
from  above  is  indispensable,  if  even  the  Lord's  own 
word  is  to  make  its  way  to  the  soul ;  this  was  true 
with  these  first  enemies  of  the  truth,  who  are  at  once 
the  type  and  forerunners  of  so  many  later  ones. 


HOMILETICAIi  AND  PRACTICAL. 

After  the  accomplishment  of  the  temple-cleansing 
the  Lord  remained  behind  as  Victor  upon  the  field. — 
After  He  has  administered  the  law.  He  continues  with 
the  preaching  of  the  Gospel. — The  apparently  very 
necessary  and  yet,  in  truth,  entirely  superfluous  ques- 
tion of  the  Pharisees. — The  use  and  misuse  of  the 
tongue. — How  in  the  enemies  of  David  delineated 
Psalm  xi.  and  elsewhere,  the  portrait  of  the  enemies 
of  our  Lord  is  vividly  drawn. — The  ever-continuing 
disquiet  of  the  wicked. — If  the  Lord's  enemies  cannot 
even  answer  one  question,  how  will  it  be  when  He 
lays  a  thousand  questions  before  them  ?  Job  ix.  3. — 
The  Divine  mission  of  John  is  acknowledged  and  vin- 
dicated by  our  Lord,  even  to  the  end. — Even  yet  he 
who  does  not  believe  and  understand  John,  is  un- 
authorized and  incompetent  to  judge  fittingly  con- 
cerning our  Lord. — The  untenableuess  of  the  position 
of  those  who  will  remain  disciples  of  John  brought 
to  light  by  our  Lord. — Where  calculations  come  into 
play,  no  grounds  of  reason  can  help. — The  insecurity 
of  the  position  a  tutiori. — The  people  not  seldom 
nearer  the  truth  than  their  spiritual  guides. — The  si- 


lence of  the  Lord  already  a  beginning  of  the  judg- 
ment.— Right  must  after  all  remain  right,  and  that 
will  all  pious  hearts  follow ;  Psalm  xciv. — The  ene- 
mies wish  to  have  the  people  see  Jesus  defeated,  our 
Lord  makes  them  the  witnesses  of  His  victory  and 
of  His  retribution. — The  parable  of  the  Unthankful 
Husbandmen  an  echo  of  the  song  of  the  vineyard, 
Isaiah  v.  1-1. — The  history  of  centuries  told  in  a  few 
minutes. — God's  way  and  counsel  with  Israel  misun- 
derstood and  contemned  by  Israel:  1.  The  gracious 
election,  vs.  9  ;  2.  the  long  work  of  grace,  vss.  10-11  ; 
3.  the  fulness  of  the  time,  vs.  18 ;  4.  the  most  hid- 
eous crime,  vss.  14, 15  ;  5.  the  righteous  punishment, 
vss.  16-18;  6.  the  curse  turned  into  blessing  (the 
other  husbandmen),  vs.  15. — The  manifoldness  of 
ibrm,  in  which  hatred  against  Divine  things  has  of 
old  revealed  itself,  and  even  yet  continually  reveals 
itself — The  fearful  climax  of  sin. — The  riches  of  the 
compassion  and  long  suffering  of  God  despised ; 
Rom.  ii.  4. — The  sending  of  the  Son  of  God :  1.  The 
highest ;  2.  the  last  revelation  of  His  grace. — Only 
when  grace  has  reached  the  highest  degree,  can  sin 
reveal  itself  in  its  full  strength. — God  remits  nothing 
of  His  reqiurements,  even  though  His  messengers 
are  treated  with  augmenting  unthankfulness. — The 
Son  is  to  be  revered  !  Psalm  ii. — "  God  forbid !  " 
— What  is  least  expected  often  happens  first. — False 
rest  over  against  threatening  judgments. — When  the 
light  is  not  heeded,  then  may  the  candlestick  be 
pushed  from  its  place  ;  Rev.  ii.  5. — The  greater  the 
privilege,  so  much  the  heavier  the  responsibiUty  ;  the 
more  defiant  the  madness,  the  deeper  the  fall. — From 
our  Lord  the  church  may  learn  with  what  eye  she 
must  view  the  prophetic  Scriptures  of  the  Old  Testa- 
ment.— The  history  of  the  Comer-stone  :  1.  A  most 
ancient ;  2.  an  ever-young  history. — The  fully-con- 
scious hatred  against  the  truth. — How  little  unbehef 
understood  the  Lord,  even  where  it  understood  the 
meaning  of  His  words  with  perfect  correctness. 
— Behold  the  goodness  and  severity  of  God ;  Rom. 
xi.  22. 

Starke  : — I^^'ova  Bibl.  Tub. : — The  devil  cannot 
endure  the  preaching  of  the  Gospel. — How  danger- 
ous to  be  in  offices,  if  one  misuses  them. — Brentius  : 
— The  ungodly  are  snared  at  last,  by  the  righteous 
appointment  of  God,  in  the  works  of  their  own 
hands. — Whoever  opposes  himself  to  the  truth 
out  of  wickedness,  falls  from  one  lie  into  another. — 
Hypocrites  suppress  the  truth  by  unrighteousness  ; 
Rom.  i.  18. — Osiaxder: — They  who  do  not  give  place 
to  the  truth,  but  are  only  skilled  to  blaspheme, 
are  not  worth  disputing  wuth. — Hedixger  : — God 
uses  many  people  and  many  means  to  correct  men. — 
Quesxel: — The  world  may  be  ever  very  ill-disposed 
to  hear  of  the  punishment  of  the  ungodly ;  but  it 
comes  for  all  that,  and  will  be  so  much  the  more  ter- 
rible.— It  is  a  fearful  thing  to  fall  into  the  hands  of 
the  living  God. — Brextius  : — Truth  breeds  hatred,  it 
is  true;  but  it  has  God  for  its  protector. — Heubxer: 
— The  world  is  against  abstract  truth  not  so  hostile 
and  full  of  hatred  as  against  the  concrete  witnesses  of 
the  same. — God's  judgments  grow  ever  heavier. — The 
Jewish  people  a  monument  of  Divine  goodness  and 
of  human  unthankiiilncss. — Christ  and  His  enemies : 
1.  Typified  in  the  Old  Testament ;  2.  fulfilled  in  the 
New. — Eylert  : — God's  goodness,  long-sutlering  and 
severity,  in  the  treatment  of  imthankful  and  disobe- 
dient men. — Zimmermaxx  : — God  and  Israel. — Lisco : 
— The  relation  in  which  sin  and  error  stand  to  one 
another. — Arxpt  : — The  history  of  Israel  the  his- 
tory of  mankind   in    miniature. — Al.    Schweizer  : 


CHAP.  XX.  20-26. 


305 


— The  rebellious  husbandmen  more  particularly  con- 
sidered: 1.  lu  their  outrageous  conduct;  2.  in  the 
judgment  which  they  suffer. — W.  Hofacker  : — The 
institution  of  God's  kingdom  in  the  Old  Testament  a 
type  worthy  to  be  taken  to  heart  by  the  children  of 


the  New  Covenant. — We  enter  :  1.  Upon  the  theatre 
of  rich  Divine  blessings ;  2.  upon  a  theatre  of  vile 
perverseness  and  blindness  ;  3.  upon  the  judgment- 
place  of  unsparingly  punishing  righteousness  and 
holiness. 


2.  Controversy  with  the  Pharisees  and  Herodians  respecting  the  Tribute  (Vss.  20-26). 
(Parallels  :  Matt.  xxii.  15-22 ;  Mark  sii.  13-17.) 

20  And  they  watched  Mm,  and  sent  forth  spies,  winch  should  feign  themselves  just 
men/  that  they  might  take  hold  of  his  words  [of  5ome  word  of  his  ^],  that  so  they  might 

21  deliver  him  unto  the  power  and  authority^  of  the  governor.  And  they  asked  him, 
saying,  Master  [Teacher],  we  know  that  thou  sayest  and  teachest  rightly,  neither  ac- 
ceptest  thou  the  person  of  any  [or,  showest  no  partiality],  but  teachest  the  way  of  God 

22,  23  truly  :  Is  it  lawful  for  us  to  give  tribute  unto  Cesar,  or  no  [not]  ?     But  he  perceived 

24  their  craftiness,  and  said  unto  them,  "Why  tempt  ye  me?*  Shew  me  a  penny  [a  dena- 
rius].    Whose  image  and  superscription  hath  it?     They  answered  and  said,  Cesar's. 

25  And  he  said  unto  them.  Render  therefore  [Then  render]  unto  Cesar  the  things  which 

26  be  [are]  Cesar's,  and  unto  God  the  things  which  be  [are]  God's.  And  they  could  not 
take  hold  of  his  words  [saying]  before  the  people :  and  they  marvelled  at  his  answer, 
and  held  their  peace. 

[1  Vs.  20. — Van  Oosterzee  translates  SiKai'ou?,  geselztsstrenge  Leule,  "strict  obseiTers  of  the  law,"  which  is  doubtless  its 
meaningr  in  this  place.  Xhcy  professed  an  anxious  desire  to  Imow  just  how  they  could  reconcile  then-  duty  to  the  law  with 
their  actual  subjection  to  the  Romans. — C.  C.  S.] 

[2  Vs.  20.— According  to  the  most  approved  reading :  en-i\aj3(ovTai  auToO  Ao-yov.  It  appears  bettor,  with  Bleek,  to  make 
the  first  genitive  depend  on  the  second,  than  to  regard  both  as  depending  directly  on  the  verb,  although,  it  is  true,  Do 
Wette,  Meyer,  Van  Oosterzee,  and  Alford  adopt  the  latter  construction. — C.  C.  S.] 

[3  Vs.  20. — Tjj  afixn  KoX  TJi  e^ova-ia  r.  17.  Van  Oosterzee  translates  :  "to  the  authorities,  and  especially  to  the  power 
of  the  procurator,"  taking  tlie  two  nouns  as  indicating  respectively  the  Jewish  and  the  Roman  power.  In  this  Meyer 
agrees  with  him,  but  it  seems  to  be  straining  a  point.  It  is  enough  to  regard  it  as  a  formula  for  Pilate's  jurisdiction,  ren- 
dered pleonastically  full  by  the  solemnity'  of  the  events  which  it  introduces. — C.  C.  S.] 

■»  Vs.  23.— In  B.,  L.,  [Cod.  Sin.,]  and  some  Cursives,  these  words  [Why  tempt  ye  Me?]  do  not  appear.  Perhaps  they 
have  crept  in  here  from  the  parallel  passage  in  Matt.  xxii.  18. 

they  were  by  no  means  set  on  by  others  to  come  to 
Him,  and  who  must  seek  to  accomplish  their  object 
through  flattering  speeches. 

To  the  power  and  authority  of  the  gover- 
nor.— A  statement  of  the  purpose  peculiar  to  Luke, 
which,  however,  is  probable  on  internal  grounds 
also.  They  wish  to  bring  matters  to  this  pass,  that 
the  civil  power  shall  lend  them  its  hand  to  remove 
this  man  out  of  the  way,  against  whom  the  sjjiritual 
authority  has  in  vain  armed  itself.  Upon  this  sup- 
port they  reckon  definitely  in  case  He  gives  to  the 
question  proposed,  as  is  expected,  a  negative  answer, 
in  order  to  please  the  people,  with  whom  lie  now 
appears  to  be  making  common  cause  against  their 
own  rulers,  vs.  9.  If  He,  on  the  other  hand,  espouses 
the  party  of  the  foreign  oppressors,  He  would  thereby 
lose  all  His  credit  with  this  same  people.  After 
such  a  matune  deliberation  they  came  forward,  like 
Satan,  as  angels  of  light,  2  Cor.  xi.  14. 

Vs.  21.  Teacher,  vre  know. — There  is  some- 
thing naive  and  at  the  same  time  a  proof  of  the  in- 
corrigible self-conceit  of  the  Pharisaical  jiarty  in  this, 
that  they  even  now,  after  the  elders  of  the  people 
had  just  before,  vs.  7,  seen  themselves  constrained 
to  a  public  confession  of  their  ignorance,  begin  with 
a  presumptuous  "  We  know."  The  purpose  of  this 
eulogy  is,  as  to  the  rest,  intelligible  enough.  "  In 
thee,"  do  they  mean,  "we  believe  we  meet  with  ex- 
actly that  independent  man,  from  whose  position  our 
question  can  be  answered  with  entire  impartiaUty." 
That  they  could  scarcely  have  uttered  sharper  satire 


EXEGETICAI/  AND  CRITICAL. 

Vs.  20.  And  they  watched  Him. — After  the 
defeat  just  suffered,  nothing  is  more  natural  than 
that  the  Pharisees  should  look  around  partly  for 
other  confed'ferates  and  partly  for  other  weapons. 
While  they  before  sought  in  vain  to  make  their 
authority  weigh,  they  now  take  refuge  in  craft,  and 
after  old  combatants  for  the  law  have  been  put  to 
shame  and  obhged  to  leave  the  field  vanquished,  now 
new  and,  in  great  part,  vigorous  picked  troops  are 
despatched.  While,  after  what  has  just  taken  place, 
the  Pharisees  remain  standing  on  the  watch  {-irapaTri- 
priffavres),  they  send  the  Herodians  to  Jesus  {see 
Lange  on  Matt.  xxii.  1.5),  together  with  some  of 
their  disciples  (Matt.  xxii.  16).  Even  earlier  we 
have  met  with  a  similar  temporary  coalition  of  hete- 
rogeneous forces  (Mark  ii.  18 ;  Luke  xxiii.  5-1*7) ;  later 
on,  we  shall  find  the  same  in  yet  greater  measure. 
Moreover,  it  is  easily  comprehensible  that  two  ene- 
mies should  give  up  their  mutual  hatred  for  a  while, 
when  the  concern  is  to  strive  against  a  dangerous 
third.  Equally  expUcable  is  the  change  in  the  choice 
of  the  weapons.  After  the  open  defeat  they  pass 
over  to  a  more  concealed  manner  of  waging  war. 
A  new  disappointment  will  then  be  less  ignominious, 
the  ardently  desired  triumj^h  not  less  advantageous. 
They  choose,  therefore,  ambassadors  who,  as  people 
strict  in  the  law,  must  put  on  the  guise  of  being  con- 
cerned with  a  personal  question  of  conscience,  as  if 

20 


306 


THE   GOSPEL  ACCORDING   TO   LUKE. 


on  themselves  than  by  this  eulogy  on  the  Saviour 
does  not  even  remotely  occur  to  them.  As  to  the 
rest,  the  question  how  far  they  themselves  really 
believed  anything  of  the  favorable  testimony  which 
they  here  publicly  depose  in  reference  to  our  Lord, 
can  only  be  answered  conjecturally. — ShoTvest  no 
partiality. — Literally,  "Acceptest  not  the  person 
(the  countenance),"  ob  Aa/x^dveis  Tvpoaunrov,  comp. 
Gal.  ii.  6,  yet  stronger  than  the  ov  0\e-irets  eh 
irpnacuTTov  in  the  parallel,  and  a  definite  designation 
oi  judicial  impartiality. 

Vs.  22.  Is  it  lawful  for  us. — For  the  emphat- 
ical  and  most  categorical  form  of  the  question,  see 
Mark.  Luke  uses  the  Greek  word  (popov  oovvai, 
while  the  others  make  use  of  the  Latin  Krivaoi/ :  "  Poll 
and  ground  taxes,  to  be  distinguished  from  re'Aoj, 
the  indirect  taxes  (on  goods)."  Meyer.  The  ques- 
tion has  its  peculiar  difficulty.  It  appeared  to  be 
forbidden,  Deut.  xvii.  15,  for  a  stranger  to  rule  over 
Israel,  as  was  now  the  case.  The  malcontents,  with 
Judas  Galilasus  at  their  head,  who  would  have  no 
other  taxes  paid  than  the  temple-taxes,  stood,  there- 
fore, apparently  upon  the  ground  of  the  Scripture. 
But  if  Jesus  declared  their  principle  valid.  He  would 
oppose  Himself  to  the  order  of  things  that  had  now 
been  induced  under  higher  guidance,  and  would 
come  into  personal  conflict  with  the  civil  power, 
with  that  of  the  Procurator. 

Vs.  23.  Perceived  their  craftiness,  Kcnavo-t]- 
crai. — Still  more  strongly  does  Matthew  say  yvovs, 
and  Mark  elSds,  by  which  the  immediateness  of  His 
knowledge  is  made  prominent,  which  was  by  no 
means  the  result  of  a  long  deliberate  reflection. 
Not  to  gain  time,  does  He  desire  that  a  denarius 
should  be  shown  Him.  With  the  inquiry.  Whose 
image  and  superscription  hath  it  ?  the  question 
is  in  eifect  already  decided.  A  number  of  Rabbini- 
cal declarations,  for  more  particular  explanation  of 
the  immutable  principle,  "  He  whose  coin  is  current 
is  lord  of  the  land,"  we  find  in  Lightfoot  and  Wet- 
stein,  ad  loc. 

Vs.  25.  Then  render.— The  wisdom  in  the  an- 
swer becomes  first  fairly  visible  if  we  give  heed  to 
the  tacit  presupjiosition  from  which  the  question  bad 
proceeded.  "The  silly  question,"  as  the  Wands- 
becker  Bote  names  it  not  unjustly,  could  not  have 
arisen  in  their  heart  if  they  had  not  proceeded  from 
the  principle  that  such  a  civil  transaction  was  in  con- 
flict with  a  higher  religious  duty.  Our  Lord  resolves 
this  antagonism  in  a  higher  unity,  and  already  distin- 
guishes the  political  from  the  religious  sphere,  while 
they  confound  the  two  jurisdictions.  By  the  receiv- 
ing of  the  coin  of  the  Emperor — not  the  name  of 
Tiberius,  but  the  official  title  Ccesar,  is  given,  be- 
cause it  is  here  not  a  person  but  a  principle  that  is 
in  question — they  had  shown  that  they  regarded 
themselves  as  his  subjects,  and  they  now,  therefore, 
would  be  inconsistent  with  themselves  ifithey  refusetl 
to  fulfil  the  first  civil  duty  towards  him.  "Without 
expressing  tlie  least  preference  for  the  Roman  domi- 
nion, our  Lord  was  yet  too  well  acquainted  with  the 
condition  and  the  views  of  the  Jewish  nation  not  to 
have  at  once  regarded  every  external  essay  for  the 
restoration  of  civil  freedom,  which  as  such  could 
not  at  that  time  have  proceeded  from  a  purely  Theo- 
cratical,  but  only  from  an  earthly  temper,  as  mis- 
chievous and  superfluous.  Uc  combated  at  the  same 
time  the  opinion  that  such  an  obedience  was  in  con- 
flict with  religious  duties.  The  denarii  were  not 
even  received  as  temple-taxes;  the  shekel  of  the 
sanctuary  could  therefore,  as  ever,  be  paid  in  addi- 


tion. Here,  therefore,  the  stium  cuique  holds  good 
in  the  higher  sense  of  the  word,  and  they  had  only 
to  see  to  it  that  they  fulfilled  each  part  of  their 
double  obligation  with  equal  conscientiousness.  The 
admirableness  of  the  answer  of  our  Lord  consists, 
therefore,  in  this,  that  He:  1.  Shows  how  the  whole 
alternative  in  the  present  condition  of  things  was 
entirely  untenable ;  that  He,  2.  puts  to  shame  before 
the  judgment-seat  of  their  conscience  those  who  had 
come  forward  with  the  pretence  of  knowledge,  since 
this  must  have  given  them  plainly  enough  to  know 
that  they  had  fulfilled  befittingly  neither  the  one  nor 
the  other  half  of  His  double  requirement ;  while  He, 
3.  utters  a  principle  for  all  following  centuries,  by 
which,  on  the  one  hand,  the  independence,  on  the 
other  hand,  the  practically  social  direction,  of  the 
religious  life  is  sufficiently  secured.     See  below. 

Vs.  26.  And  they  could  not  take  hold. — All 
the  Synoptics  are  careful  to  speak  of  the  astonish- 
ment of  the  questioners,  which,  therefore,  must  have 
revealed  itself  in  a  very  visible  manner.  Luke  de- 
notes particularly  the  completeness  of  their  defeat 
by  ihis,  that  they  themselves  ovk  pv/na  ivavTtov  ruv 
Kaov  itTi\a^eaS)ai  ta-xvaav.  The  critical  character 
that  this  moment  would  have  had  for  the  reputation 
of  our  Lord  with  the  people,  if  He  had  not  succeeded 
in  i-ending  the  snare  laid,  is  brought  by  this  intima- 
tion to  light. — 'Effiynffav. — Not  only  these  speakers, 
but  also  in  and  with  them  the  Pharisees,  who  now 
venture  no  further  attack.  Before  their  departure 
they  stand  there  for  a  moment  holding  their  peace. — 
A  well-known  painting  of  the  whole  event  by  Die- 
trici. 


DOCTEIKAL  AXD  ETHICAIi. 

1.  See  on  the  parallel  passages  in  Matthew  and 
Mark,  as  also  above. 

2.  The  principle  uttered  by  our  Lord  on  this  oc- 
casion, is  not  in  conflict  with  the  way  in  which  He 
previously  expresses  Himself  to  Peter  respecting  the 
payment  of  the  temple-tax.  Matt.  xvii.  24-27.  Here 
it  is  a  civil,  there  it  is  a  religious  tax  that  is  spoken 
of;  here  the  rule  is  established  according  to  which 
subjects  have  to  conduct  themselves  with  reference 
to  earthly  authority ;  there,  on  the  other  hand,  the 
freedom  vindicated  which  the  Son  may  assert  for 
Himself  in  reference  to  the  house  of  His  Royal 
Father. 

3.  The  answer  of  the  text  has  been  on  one  hand 
judged  with  considerable  disfavor  (Gfrorer) ;  on  the 
other  hand  greeted  with  warm  praise,  e.  g.,  by  the 
Wamhbecker  Bote:  ''What  a  sense  there  is  in  all 
that  comes  out  of  His  mouth  !  It  seems  to  me 
therewith  as  it  does  with  those  boxes  where  there  is 
one  inside  of  another  and  anotiier  inside  of  that,  &c." 
That  this  praise  is  not  pitched  too  high,  appears 
plain  if  we  consider  how  our  Lord  has  here  said  no 
word  too  much,  nor  yet  a  word  too  little,  and  how 
His  utterance  is  peculiarly  adapted  not  only  to  re- 
move for  Himself  every  perplexity  and  difficulty, 
but  also  to  hurl  back  the  arrow  which  they  had 
directed  upon  Him  into  their  own  conscience.  Had 
they  at  all  times  given  to  God  the  things  that  were 
God's,  they  would  now  have  had  no  tribute  to  pay 
to  a  foreign  ruler.  Therefore,  even  assuming  that 
there  prevailed  here  a  conflict  of  duties,  this  had 
arisen  from  their  own  folly.  If  they  give  truly  to 
the  emperor  his  own — to  toD  /caiV.  denotes  first 
the  coin,  but  then  also,  laiiori  sensu,  the  civil  faith- 


CHAP.  XX.  20-26, 


307 


fulness  and  submission  which,  as  it  were,  concen- 
trated themselves  in  the  tribute — they  would  then 
not  so  eagerly  long  to  withdraw  themselves  from  the 
imperial  yoke,  nor  yet  to  make  common  cause  with 
its  enemies.  Thus  does  our  Lord  coordinate  and 
subordinate  the  different  duties  which  in  their  opin- 
ion stood  in  irreconcilable  opposition, 

4.  To  C<esar  the  things  which  are  Cwsar's.  By 
the  answer  of  our  Lord  the  fulfilment  of  the  civil 
duty  actually  imposed  is  partly  allowed,  partly  com- 
manded, partly  restrained  within  sacred  limits.  It 
shows  plainly  that  it  was  not  His  business  to  en- 
croach arbitrarily  upon  social  life,  comp.  ch.  xii.  14 ; 
that  even  from  reverence  to  God  we  are  to  honor 
the  authority  appointed  by  Him ;  that  the  duty  to 
the  earthly  lawgiver  may  be  refused  only  in  the  one 
case  when  it  comes  into  irreconcilal)le  conflict  vi'ith 
the  requirements  of  the  heavenly  one.     The  prin- 

h  ciple  here  expressed  is  developed  fully  in  the  spirit 
of  our  Lord,  Acts  iv.  20;  v.  29;  Rom.  xiii.  1-7; 
1  Peter  ii.  13,  and  elsewhere;  comp.  also  the  writ- 
ings of  the  elder  apologists,  and  Calvin's  Preface  to 
his  Institutes,  &c.  The  Divine  right  to  govern  is, 
therefore,  taken  by  our  Lord  and  His  first  witnesses 
under  their  protection  as  definitely  as  the  freedom 
of  conscience,  and  pohtical  absolutism  is  as  far  from 
finding  a  support  in  His  word  as  radicalism  or  the 
diseased  craving  for  revolution.  The  independence 
of  the  church  and  of  the  state  within  the  sphere  ap- 
pointed to  each,  is  assured  by  the  principle  hero  ut- 
tered, and  every  essay  towards  the  untimely  absorp- 
tion of  the  one  in  the  otlier  condemned,  as  in  conflict 
with  the  spirit  of  tlie  gospel. 

5.  To  God  the  things  which  are  GocVs. — The 
general  rule,  of  which  the  preceding  is  only  the  ap- 
plication to  a  particular  sphere.  To  Caesar  what  is 
his,  so  far  as  it  is  required,  but  to  God  thyself,  since 
thou  art  created  after  His  image.  Only  if  we  assume 
that  this  thought  hovered  before  the  soul  of  our 
Lord,  do  we  learn  to  understand  the  depth  and  beauty 
of  His  answer.  The  soul  of  man  is  to  Him  the  coin 
which  originally  bore  God's  image  and  superscription 
(the  new  birth  cannot  come  here  into  view),  and  for 
this  reason  belongs  wholly  to  the  Heavenly  Owner. 
Not  only  repentance,  therefore  (Ebrard),  but  faith, 
obedience  unconditionally  rendered,  and  faithfulness 
to  God,  is  here  demanded  by  our  Lord.  Comp.  Prov. 
xxiii.  26.  Whoever  understands  this,  will  even  for 
God  and  conscience'  sake  render  to  Caesar  also  his 
own,  and  be  thoroughly  free,  to  what  earthly  lord 
soever  he  may  owe  service  and  obedience.  The  to 
Tou  0eoO  T(S  0eaj  may  be  called  a  short  summary  of 
all  the  commandments  of  the  first  table,  and  affords 
at  the  same  time  a  new  proof  how  the  Son  even  to 
the  end  at  every  opportunity  sought  not  His  own 
but  the  Father's  glory. 

6.  Quesnel:  —  The  image  of  princes  that  is 
stamped  upon  coins,  signifies  that  temporal  things 
belong  to  their  province.  The  image  of  God  that  is 
stamped  in  our  soul,  teaches  that  our  heart  belongs 
to  Him. 


HOMILETICAIi  AND  PEACTICAIy. 

The  controversy  of  the  lie  against  the  truth ;  the 
triumph  of  the  truth  over  the  lie. — The  unnatural 
coalitions  of  ecclesiastical  and  pohtical  parties  which 
are  in  principle  opposed. — Craft  over  against  our 
Lord  is  as  powerless  as  force. — Tlie  end  sanctifies  the 
means,  a  rule  that  was  not  first  discovered  by  Igna- 


tius de  Loyola. — Even  His  enemies  are  constrained 
to  proclaim  the  praise  of  our  Lord. — The  ideal  of  a 
perfect  teacher,  as  the  Pharisees  portrayed  it,  is  to  be 
taken  to  heart  by  every  servant  of  the  Lord :  1.  He 
teaches  the  way  of  God  truly  ;  2.  he  takes  account 
of  no  man's  authority ;  3.  he  is  in  himself  true,  with- 
out depending  on  any  one. — The  masters  in  Israel 
not  the  only  ones  who  have  remained  far  below  their 
own  ideal. — What  in  each  sphere  is  permitted  and 
what  not,  must  be  made  out  by  Jesus. — The  crafty 
heart  lies  naked  and  open  in  its  depths  before  the 
Omniscient,  Jer.  xvii.  10,  11. — "Render  to  Cassar," 
&c.,  the  fundamental  law  of  the  kingdom  of  God, 
whereby:  1.  On  the  one  hand  the  relation  of  the 
Christian  to  the  earth ;  2.  on  the  other  hand  his 
vocation  for  heaven,  is  defined. — Our  obhgation  to- 
wards God  the  natural  consequence  of  our  relation 
to  God. — Render  to  God  what  is  God's :  1.  A  simple 
but  very  comprehensive  requirement;  2.  a  natural 
but  necessary  requirement ;  3.  a  difficult  but  blessed 
requirement. — How  many  are  put  to  shame  and  con- 
demned by  this  word  of  our  Lord :  1.  There  are 
those  who  give  neither  to  Coesar  nor  to  God;.  2.  to 
Csesar  indeed,  but  not  to  God ;  3.  to  God  indeed, 
but  not  to  Caesar;  4.  as  well  to  God  as  to  Csesar 
wliat  is  His  own,  but  still  too  weakly,  too  slothfully, 
and  too  little. — How  the  impotency  of  sin  is  every 
time  revealed  anew. — The  best  tribute  have  His 
foes  stubbornly  refused  the  Messiali,  and  there- 
fore with  the  fullest  right  paid  forced  tribute  to 
Csesar. 

Starke  : — When  an  ungodly  man  makes  himself 
devout,  he  is  worse  than  bad. — Bibl.  Wirt. : — The 
ungodly  continually  torment  themselves. — Brentius  : 
— To  be  able  to  settle  their  position  and  unsettle  it 
is  a  troublesome  enl,  but  the  righteous  marks  it  and 
abominates  it. — JVova  Bibl.  Tub. : — Even  the  un- 
godly can  tell  the  truth,  and  God  may  use  them  as 
instruments  for  His  glory. — The  children  of  tlie  devil 
have  great  likeness  to  their  father. — Take  time  in 
everything,  and  answer  considerately. — It  is  a  sin- 
gular wisdom  to  convict  the  enemies  of  the  truth 
by  their  own  words. — Lcther: — Fear  of  God  and 
honor  due  the  king  are  two  fundamental  partic- 
ulars of  the  Christian  rehgion,  which  are  inseparably 
united. — Hedinger: — To  every  one  his  own,  to  God 
obedience,  to  our  neighbor  love,  to  the  government 
its  dues,  to  the  devil  sin  (?  rejection). — The  spirit- 
ual and  the  secular  realm  must  neither  abrogate  nor 
hinder  one  another. — Brentius  : — Tlie  Divine  truth 
imposes  at  the  last  on  all  witlings  an  eternal  silence. 
— Heubner  : — The  true  Christian  is  to  be  lifted  above 
political  parties. — The  true  sahit  inspires  a  reverence 
even  in  his  enemies. — The  saints  are  not  fools. — The 
best  Christian  the  best  subject. — Of  the  three  sys- 
tems, the  hierarchical,  the  territorial,  and  the  col- 
legia! system,  the  latter  appears  to  admit  best  of 
agreement  with  this  passage. — Fuchs: — Render  to 
God  what  is  God's  :  1.  A  penitent;  2.  believing;  3. 
patient ;  4.  obedient  heart. — Couard  : — The  conf«s- 
sion  of  His  enemies  that  Christ  teaches  the  way  of 
God  aright  obliges  us :  1.  To  receive  His  doctrine 
believingly ;  2.  to  follow  His  doctrine  willingly ;  3. 
to  work  for  His  doctrine  with  joyful  courage. — Wks- 
termeyer: — The  right  hand  of  the  Lord  getteth  the 
victory. 

On  the  Pericope. — Aiilfeld  : — The  world's  craft 
shattered  against  the  simplicity  of  the  humble  Chri.s- 
tian. — Gabi.er  : — What  assures  us  best  against  tiie 
falsehood  of  the  world  ? — Stier  : — Why  and  how 
are  we  as  Christians  subject  to  every  earthly  autlio- 


308 


THE   GOSPEL  ACCORDING  TO  LUKE. 


rity? — Seubert  : — The  true  Christian  is  also  the 
freest  citizen. — Steinmeyer:  —  In  all  uncertainties 
say  only :  Show  me  the  coin !  Look  upon  it  care- 
fully, whose  its  image  and  sujierscription  is,  and  then 
render  to  every  one  his  own.  If  you  are  wavering 
on  the  Lord's  day,  whether  you  should  use  it  for 
earthly  activity  or  for  participation  in  the  sweet  ser- 
vices of  the  Lord's  house,  only  look  upon  the  coin ; 
the  image  and  superscription  of  this  day  is  God's :  He 
hath  hallowed  it ;  therefore  must  we  give  Him  what 


is  His  own,  &c. — Aendt  : — The  repulse  of  the  Phar- 
isees :  1.  The  rich  intelligence ;  2.  the  widely  com- 
prehensive application  of  the  pregnant  answer  of  our 
Lord. — By  this  requirement  to  give  every  one  not 
what  we  please,  but  what  belongs  to  him,  the  might 
of  selfishness  is  broken,  from  which  the  whole  attack 
and  coalition  of  the  Pharisees  and  Herodians  had 
proceeded. — The  Lord  addresses  Himself  with  this 
His  principle  to  the  natural  feeling  of  right,  which 
even  in  fallen  man  is  yet  extant. 


8.  Controversy  with  the  Sadducees  concerning  the  Resurrection  (Vss.  2'7-40). 
(Parallels  :  Matt.  sxii.  23-33  ;  Mark  xii.  18-27.) 

27  Then  came  to  him  certain  of  the  Sadducees,  which  deny  that  there  is  any  resurrec- 

28  tion;  and  they  asked  him,  Saying,  Master  [Teacher],  Moses  wrote  unto  us,  If  any 
man's  brother  die,  having  a  wife,  and  he  die  without  children,  that  his  brother  should 

29  take  his  wife,  and  raise  up  seed   [posterity]   unto  his  brother.     There  were  therefore 

30  seven  brethren:  and  the  first  took  a  wife,  and  died  without  children.     And  the  second' 

31  took  her  to  wife,  and  he  died  childless.     And  the  third  took  her;  and  in  hke  manner 

32  the  seven  [omit  3  words  following]  also:  and  they  left  no  children,  and  died.     Last 

33  [Finally]  of  all  [om.,  of  all]  the  woman  died  also.     Therefore  in  the  resurrection  whose 

34  wife  of  them  is  she?^  for  [the]  seven  had  her  to  wife.     And  Jesus  answering^  said 
unto  them,  The  children  [i;tot  ]  of  this  world  [atwros]  marry,  and  are  given  in  marriage : 

35  But  they  which  shall  be   [have  been,  Kara^tw^evres]   accounted  worthy  to  obtain  that 
world,  and  the  resurrection  from  the  dead,  neither  marry,  nor  are  given  in  marriage : 

36  Neither    [For  neither]   can  they  die   anymore:  for  they  are  equal   unto  the   angels 
[tVayyeXot] ;  and  are  the  children  [titot  ]  of  God,  being  the  children  \yloi'\  of  the  resur- 

37  rection.     Now  that  the  dead  are  raised,  even  Moses  shewed  [has  disclosed]  at  the  bush 
(Ex.  iii.  6*)^  when  [or,  since,  ws]  he  calleth  the  Lord  the  God  of  Abraham,  and  the 

38  God  of  Isaac,  and  the  God  of  Jacob.     For  [Now,  Se]  he  is  not  a  God  of  the  dead  [of 
dead  vien^\  but  of  the  living  [of  living  ones]  :   for  all  live  unto  him  [or,  for  him  all  are 

39  livifUg].     Then   [And]   certain  of  the  scribes  answering  said,  Master  [Teacher],  thou 

40  hast  well  said.     And  [For"]  after  that  they  durst  not  ask  him  any  question  at  all. 

'  Vs.  30.— [Omit  all  after  the  fisuro,]  accordinp;  to  the  readinp:  of  B.,  [Cod.  Sin.,]  L.,  157.  The  prcater  fulness  of  the 
Recepta  appears  to  have  arisen  from  old  glosses  and  from  a  certain  impulse  of  completion.     See  details  in  Tischendorf. 

2  Vs.  33. — The  most  exact  an-angcment  of  words  appears  to  be  that  of  B.,  L. :  17  ywr)  ovv  iv  tij  afaa-Tdtrci.,  k.t.A., 
"  The  woinan,  therefore,  in  the  resurrection,  whose  wife  does  she  become  of  the  seven?"  [Cod.  Sin.  has  simply  :  e.  t.  o.  tii-os 
eo"Tai  yvvri. — C.  C.  S.] 

!<  Vs.  34.— The  an-oKpieci's  of  the  Recepta  is  apparently  only  an  interpolation  fi-om  the  parallel. 

[4  Vs.  37.— 'EttI  t%  /SaTou.  i.  e.,  in  the  division  of  Exodus  which  takes  its  name  frorn  the  accxiunt  of  tie  bumina;  bush. 
As  is  known,  the  division  of  verses  not  being  used  anciently,  the  only  way  of  referring;  to  a  particular  passage  was  to 
designate  it  by  the  name  of  some  remarkable  person,  or  object,  or  ch'cumstance  mentioned  in  it.  Comp.  Eom.  xi.  2. 
— C.  C.  S.] 

[^  Vs.  38. — ©ebs  fie  ouK  eo'Tii'  viKptov  aWa  ^utvTiav.  It  is  hard  to  translate  this  so  as  to  make  it  both  perspicuous  and 
concise.  "A  God  of  the  dead  ...  of  the  living,"  implies  that  the  dead  and  the  living  are  regarded  as  two  actually  exist- 
ing classes,  in  which  sense  it  would  be,  of  course,  impious  to  affirm  that  God  was  not  the  God  of  both.  The  absence  of  the 
article  before  viKpoiv  and  ^mi-tcuv  of  course  indicates  that  they  are  conceived  indefinitely,  as  two  possible  classes,  of  whii:h 
it  is  denied  that  the  former  can  have  any  covenant  relations  with  God.  As  God  aifirms,  nevertheless,  that  the  departed 
patriarchs  still  stand  in  covenant  relation  to  Him,  the  inference  is  necessary,  that  they  cannot  be  vexpoi  in  any  true  sense. 
They  (and  all  their  spiritual  posteritv)  are  destined  to  immortal  life. — C.  C.  S.] 

[n  Vs.  40.— Van  Oosterzce  rightly  reads  yap,  with  Tischendorf,  Meyer,  Trcgolles,  Alford,  on  the  authority  of  B.,  X,., 
(Cod.  Sin.,)  5  cursives,  and  the  Coptic  version.  As  Meyer  remarks,  yap  was  not  understood.  It  was  not  perceived  that 
the  stibsequent  silence  of  the  scribes  was  foretokened  in  the  imwonted  modesty  into  which  they  had  been  awed,  and  which 
appears  in  their  concluding  remark. — C.  C.  S.] 

came  forward  with  their  well-kno^vn  interroga- 
tion TTfipa^oi'Tey,  on  which  account  it  is  perhaps 
not  absolutely  necessary  to  assume  that  they  really 
undertook  to  bring  the  Saviour,  however  He  might 
answer,  into  some  sort  of  personal  inconvenience. 
But  undoubtedly  they  mean,  in  the  persuasion  that 
He  agreed  with  the  Pharisees  in  believing  the  re- 
surrection of  the  dead,  to  expose  the  unreasonable- 
ness of  this  foith,  and  secondly  also  of  His  doctrine, 
and  in  case  they  succeeded  in  snatching  a  word  from 
Him  which  contradicted  this  hope,  they  would  have 


EXEaETICAL  AXD  CBITICAI,. 

Vs.  27.  Then  came  to  Him.— The  attempt  to 
entice  our  Saviour  within  the  sphere  of  the  con- 
troversy between  politics  and  religion,  had  entirely 
miscarried ;  now  they  seek  to  allure  Him  upon 
another  not  less  dangerous  territory,  to  entangle  Him 
in  the  strife  between  tlie  purely  sensual  and  the 
strictly  religious  view  of  the  world.  In  none  of 
the  Synoptics   do   we    learn    that    the    Sadducees 


CHAP.  XX.  27-40. 


309 


viewed  it  and  used  it  as  an  advantage  obtained  over 
their  Pharisaic  opponents,  and  one  not  to  be  de- 
spised. Perhaps  also  the  position  which  our  Saviour 
had  taken  in  respect  to  the  Pharisees,  gave  them  oc- 
casion to  ascertain  for  once  whether  He  who  had  ex- 
pressed Himself  so  anti-Pharisaically,  would  prove  of 
an  equally  auti-Sadducean  temper. 

Sadducees. — In  order  to  judge  aright  their  con- 
duct, as  also  to  judge  aright  Jesus'  way  of  acting 
with  reference  to  it,  we  must  first  remark  that  they, 
when  they  speak  of  the  resurrection,  mean  thereby 
not  merely  the  continuance  of  the  soul  after  death, 
but  also  the  bodily  revivification  of  the  dead,  which 
the  popular  faith  expected  at  the  vapoviria  of  the 
Messiah.  They  conceived  the  seven  brothers,  not  as 
successively  reanimated  one  after  another  sub- 
sequently to  death,  but  as  awakened  contempora- 
neously with  the  last  deceased  woman  eV  eVxar?; 
i]fj.epa,  and  cannot  now  imagine  with  whom  she  must 
then  anew  connect  herself.  Secondly,  that  they  knew 
this  doctrine  only  in  the  travestied,  grossly  sensuous 
form,  in  which  the  pride  and  the  earthly-mindedness 
of  their  days  had  clothed  it,  and  with  this  form  reject 
therefore  the  idea  that  lies  at  its  basis.  The  case 
feigned  by  them  had  been  perhaps  often  used  by 
themselves,  or  by  those  of  their  sentiments,  in  order 
vividly  to  set  forth  the  unreasonableness  of  this 
popular  faith.  Finally,  that  they  had  hitherto  ap- 
peared less  publicly  and  less  hostilely  than  the  Phar- 
isees against  our  Lord,  on  which  account  also  He 
does  not  deal  with  them  so  severely  as  with  the 
others.  As  frivolous  friends  of  the  world,  they  had 
hitherto  moreover  felt  themselves  less  than  the  proud 
Pharisees  offended  and  injured  by  our  Lord.  But 
before  the  end  of  His  public  life  it  was  to  appear,  as 
it  actually  does  in  this  interview,  that  unbelief  and 
earthly-mindedness  hate  and  assail  the  King  of  truth, 
not  less  than  the  hypocrisy  of  the  Pharisees. 

Ys.  'IS.  Moses  wrote  unto  us. — See  Deut.  xxv. 
5-10.  "  Thus  do  they  commence,  purposing  to  prove 
irrefutably  (although  they,  scarcely  suppressing  de- 
risive laughter,  only  propose  a  question  as  to  this), 
that  this  Moses  in  this,  as  in  all  his  laws,  cannot 
possibly  have  presupposed  a  resurrection."  Stier. 
By  the  representation  of  the  palpable  unreasonable- 
ness of  the  belief  in  it,  they  wish  to  furnish  an  in- 
direct apology  for  their  own  unbelief.  Since  the 
w'hole  emphasis,  in  tiie  case  here  presupposed,  must 
be  laid  upon  the  fact  that  children  are  not  left  be- 
hind, we  cannot  be  surprised  that  this,  vs.  31,  is 
mentioned  even  before  the  airebavov. 

Vs.  34.  And  Jesus  answering. — The  very  fact 
that  our  Lord  accounts  so  um-easonable  a  question,  and 
one  proposed  with  so  dubious  an  intent,  yet  worth 
the  honor  of  an  answer,  may  be  regarded  as  a  sign 
of  His  condescending  grace ;  but  in  particular  the 
contents  and  tone  of  His  words  are  a  striking  revela- 
tion of  His  wisdom  and  love.  He  answers  this  time 
not  as  in  the  fonner  case  with  a  cutting  stroke,  but 
with  a  more  extended  development  of  thought. 
Matthew  communicates  it  simply  and  definitely ; 
Mark  gives  a  liveher  dramatic  representation  thereof 
(comp.,  e.  ff.,  Mark  xii.  24  with  Matt.  xxii.  29) ;  Luke 
goes  a  freer  way,  and  has  here  also  some  singularia 
of  the  utmost  importance,  vss.  34-36.  Comp.  with 
Matt.  xxii.  30  ;  Mark  xii.  25.  On  the  other  hand  he 
passes  over  the  beautiful  commencement  of  the  dis- 
course of  our  Lord  :  Matt.  xxii.  29  ;  Mark  xii.  24,  in 
which  Jesus  discloses  the  twofold  source  of  their 
censurable  error. 

The  children  of  this  world. — Not  an  intima- 


tion of  the  moral  character  of  the  men  who  arc  here 
described  (De  Wette),  as  in  ch.  xvi.  8,  but  in  general 
all  who  live  in  the  pre-Messianic  period  of  the  world. 
— They  marry  and  are  given  in  marriage. — This 
is  not  here,  as  in  ch.  xvii.  27,  stated  as  a  proof  of 
carelessness  and  worldly-mindedness,  but  on  the 
other  hand  as  a  consequence  of  their  present  con- 
dition, which  however  shall  cease  with  the  beginning  of 
the  new  period  of  the  world. — KaTa^iaj^eVres. — Those 
who  are  accounted  worthy  to  inherit  the  future  world 
(comp.  2  Thess.  i.  5)  are  those  in  whom  the  moral 
conditions  for  the  attainment  of  future  blessedness 
are  found. 

Vs.  35.  To  obtain  that  world. — The  Messianic 
aldiv  is  conceived  as  coinciding  with  the  resurrection 
of  the  righteous,  ch.  xiv.  14,  which  is  here  exclusively 
spoken  of  It  is  a  privilege  which  is  not  communi- 
cated to  all,  but  only  to  the  t KAe/cToTr,  while  those 
who  at  the  moment  of  the  Trapovaia  have  not  died  but 
are  found  yet  living,  are  here  not  farther  spoken  of. 
But  of  those  who  have  become  participants  of  the 
highest  privilege  and  have  been  awakened  to  the 
new  life,  our  Lord  now  declares  that  they  then  never 
marry  nor  are  given  in  marriage.  In  other  words, 
the  whole  question  of  the  Sadducees  rests  upon  an 
incorrect  conception  of  the  future  life.  Marriage  is 
here  represented  simply  by  occasion  of  the  case 
feigned  as  the  summary  of  all  merely  sensual,  sexual 
relations ;  essentially  the  same  thing  is  taught  which 
Paul  announces,  1  Cor.  xv.  50. 

Vs.  36.  For  neither  can  they  die  any  more. — 
The  cause,  why  there  is  then  no  longer  any  need  of 
any  mariiage  or  any  need  of  sexual  propagation, 
since  death  has  now  ceased  to  reign,  nay,  has  become 
a  physical  impossibility,  while  previously  it  might 
have  been  called  a  law  of  nature. — For  they  are 
equal  unto  the  angels,  IffdyyeKoi.  In  Matthew  and 
Mark  :  is  ayytKoi  oi  iv  Tois  ovpav.  With  masterly 
tact  our  Lord  here,  by  the  way,  vindicates  against 
the  Sadducees  the  belief  in  the  existence  of  angels  as 
personal  beings.  Acts  xxiii.  8.  At  the  same  time  it 
appears  from  this  that  the  holy  angels  are  raised  not 
only  above  the  danger,  but  also  above  the  possiljility, 
of  dying.  Finally :  They  are  the  children  of 
God,  being  the  children  of  the  resurrection 
(sharers  in  the  resurrection).  This  last  statement 
brings  us  here  to  the  idea  of  a  Divine  souship,  not 
in  the  ethical,  as  in  Matt.  v.  9,  but  in  the  physical, 
sense,  as  in  Luke  iii.  38.  God  is  tlie  ground  of  a 
new  life  imparted  to  them,  and  they  may  therefore 
be  called  His  children  ;  other  children  and  therefore 
other  marriages  have  no  longer  a  place.  By  a  so 
purely  spiritual  representation  of  the  life  of  the  re- 
surrection, Pharisaism  is  at  the  same  time  opposed, 
which  continually  loved  most  to  dream  of  a  feast  in 
the  bosom  of  the  patriarchs :  "  Jesus  shows  that 
both  parties,  the  Pharisaical  and  the  Sadducean,  were 
involved  in  like  error,  and  that  neither  had  grasped 
the  higher  sense  of  the  Scripture  nor  a  just  idea  of 
God."     Von  Ammon,  Leben  Jesu,  iii.  p.  216. 

Vs.  37.  'Eye'ipouTai. — So  firm  stands  this  hope  be- 
fore the  eye  of  our  Lord,  that  He  speaks  not  in  the 
future  but  in  the  present,  without  this,  however, 
entitling  us  to  assume  that  He  taught  a  resurrection 
ensuing  immediatelij  after  death. 

Even  Moses  has  disclosed. — "  Note  the  care- 
fully chosen  ifiriuvaeu,  which  denotes  the  proclaiming 
of  something  hidden.  Kal  MoOfrfj?.  Even  Moses, 
to  whom  ye  appeal  for  the  proof  of  the  direct  oi> 
posite."  Meyer.  As  to  the  question  how  far  this 
appeal  of  our  Saviour  to  the  Pentateuch  affords  a 


310 


THE   GOSPEL  ACCORDING  TO   LUKE. 


proof  that  the  Sadducees  acknowledged  only  this  part 
of  the  Old  Testament  canon,  see  Lange  on  Matt.  xxii. 
31 ;  and  as  to  the  force  of  the  argument  which  our 
Lord  here  uses  for  the  doctrine  of  personal  mi- 
mortality,  .see  Stikr,  ad  loc.  If  here  nothing  but  a 
dialectical  dexterity  and  Rabbinical  hermeneutics 
had  been  displayed,  our  Saviour's  answer  would  then 
hardly  have  made  so  deep  and  mighty  an  impression. 
It  is  true,  in  the  words :  "  The  God  of  Abraham, 
Isaac,  and  Jacob,"  the  primary  sense  is  :  "  The  God 
who  during  their  life  was  the  protecting  God  of  these 
men,"  and  it  would  of  itself,  from  the  fact  that  God 
had  once  protected  them,  not  necessarDy  follow  that 
this  protection  still  endured  centuries  later.  But 
the  protecting  God  had  been  at  the  same  time  the 
covenant  God  ;  at  the  estabhshment  of  the  Covenant, 
there  had  a  personal  communion  between  Creator 
and  creature  come  into  existence,  and  since  He 
therein  named  Himself  iheh-  God,  He  had  therewith 
assured  to  them  the  full  enjoyment  of  His  favor  and 
fellowship.  And  should  this  enjovment  restrict  itself 
only  to  the  limits  of  this  life  ?  Of  a  being  that  had 
lived  in  fellowship  with  God,  should  there  soon  be 
nothing  more  extant  than  a  handful  of  dust  and 
ashes  ?  Would  not  God  be  ashamed  to  name  Him- 
self centuries  after  their  decease  a  God  of  wasting 
corpses  ?  Impossible  !  Then  He  would  at  all  events 
have  had  to  say  :  "  I  have  been  the  God  of  Abraham, 
Isaac,  and  Jacob."  God  as  the  Personal  One  con- 
tracts a  covenant  with  men,  and  calls  Himself  after 
them.  They  must  therefore  be  eternal,  because  they 
are  the  children  of  the  Covenant  of  the  everlasting  God. 

Vs.  38.  For  Him  all  are  living. — This  sentence 
Luke  adds  to  the  declaration  which  he  has  in  common 
with  Matthew  and  Mai-k,  "  God  is  not  a  God  of  the 
dead,  but  of  the  living."  A  subhme  declaration, 
especially  if  we  do  not  limit  the  Travres  to  the  veKpoi 
alone,  but  refer  it  to  all  creatures,  which  we  com- 
monly distinguish  into  living  and  dead.  This  dis- 
tinction is  in  the  Divine  view  entirely  removed :  for 
Him,  aiiTiS,  there  are  only  living  ones,  whether  they 
may  have  breathed  out  their  breath  or  not.  This  is 
a  proof,  therefore,  that  even  the  death  of  Abraham, 
Isaac,  and  Jacob  could  be  for  God  no  hindrance  to 
be  called  enduringly  their  God.  The  visible  world 
of  men  and  the  invisiljle  world  of  spirits  both  stand 
before  God's  eye  as  one  communion  of  living  ones. 
Into  the  question  of  the  connection  between  the  un- 
interrupted life  of  souls  after  death,  and  the  future 
resurrection  of  the  body,  odr  Lord  does  not  here 
pai'ticularly  enter. 

Vs.  39.  And  certain  of  the  Scribes. — Perhaps 
some  of  the  Sadducees  belonged  to  these,  and  there- 
fore gave  utterance  to  a  better  feeling  than  tlie 
wonted  one,  but  more  probably  we  have  here  to 
understand  them  as  being  Pharisees,  who  it  is  likely 
had  not  all  left  the  field,  and  who  certainly  could 
never  have  been  more  inclined  to  forget  their  recent 
defeat,  and  frankly  and  openly  to  praise  our  Lord, 
than  just  now,  after  He  had  thus  publicly  humbled 
their  deadly  enemies.  Luke  expressly  points  us 
(vs.  40)  to  the  fact  that  this  extorted  praise  came  in 
the  place  of  farther  questions,  which  no  one  ventured 
longer  to  address  to  the  Saviour.  In  order  not  to 
be  entirely  superfluous,  they  render  homage  to  the 
Victor,  while  they  do  not  venture  any  longer  to 
challenge  the  enemy  again.  From  Matt.  xxii.  34-40 
and  Mark  xii.  28-34,  it  appears  however  that  after 
the  Sadducees,  there  still  came  forward  a  scribe  with 
the  question  respecting  the  chief  commandment.  Sec 
Lange,  ad  loc. 


DOCTKINAX  AND  ETHICAI,. 

1.  See  on  the  parallels  in  Matthew  and  Mark. 

2.  In  order  to  do  full  justice  to  the  argument  here 
used  by  our  Lord  for  the  resurrection,  we  must  re- 
cognize that  this  rests  not  upon  the  abstract  gram- 
matical signification  of  the  words  in  themselves,  but 
upon  the  rich  sense  of  the  whole  declaration,  and  that 
our  Saviour  does  not  assert  that  in  this  utterance  the 
resurrection  is  taught,  but  only  that  it  is  thereby 
silently  presupposed.  By  a  just  deduction.  He  derives 
the  hope  of  eternal  life  from  a  declaration  in  which 
certainly  no  one  without  this  index  would  have  dis- 
covered it.  What  He  finds  therein  is,  however, 
primarily  nothing  more  than  the  germ  of  a  faith 
against  which  they  seoffingly  come  forward,  but  a 
germ  which,  for  His  celestially  clear  view,  was  per- 
fectly and  necessarily  contained  therein.  He  shows 
therefore  here  in  a  striking  manner  how,  even  in  the 
oldest  documents,  declarations  appear  which,  if  they 
are  maturely  weighed,  must  have  necessarily  led  to 
faith  in  immortality,  although  thereby  it  is  not  meant 
that  He  could  not  have  cited  any  stronger  and  more 
unequivocal  declarations  concerning  these  from  the 
Prophets  and  Psalms.  No  wonder  that  even  in  later 
Rabbins,  the  proof  here  brought  by  Jesus  is  often 
repeated  in  a  different  way,  and  therefore  at  the 
same  time  an  indirect  confirmation  of  its  usefulness 
has  been  afforded.  See  Schottgen,  JIo7-w  hebr.  ad 
h.l. 

3.  A  very  special  attention  is  deserved  by  the  ex- 
ceedingly peculiar  manner  in  which  our  Lord  here 
estabhshes  the  doctrine  of  the  resurrection.  Far 
removed  from  the  position  of  philosophers,  who  seek 
to  deduce  their  ideas  of  immortality  from  the  nature 
of  the  human  soul,  and  therefore  will  demonstrate 
the  doubted  by  the  unknown.  He  finds  on  the  other 
hand  the  firmest  ground  of  eternal  life  in  the  per- 
sonal fellowship  of  man  with  God.  But  herewith  He 
gives  us  also  indirectly  to  know  that  man,  for  the  full 
persuasion  of  His  own  immortality,  must  first  have 
become  assured  of  personal  fellowship  with  God,  and 
have  become  conscious  of  it.  He  thereby  points  the 
Sadducees  to  the  inmost  ground  of  their  doubts, 
which  lies  nowhere  else  than  in  the  sundering  of 
their  inner  life  from  Him,  and  designates  at  the  same 
time  the  true  ground  of  hope  for  the  future,  and  the 
sole  way  to  perfect  certainty  thereof.  The  religious 
philosophy  and  apologetics  of  earlier  and  later  times, 
would  certainly  have  lost  nothing  if  they  had 
followed  this  example  more  faithfully,  and  had 
not  adventured  the  attempt  to  demonstrate  the 
immortality  of  the  soul  to  those  who  do  not  as  yet 
beUeve  in  the  living  God,  and  have  not  even  a  faint 
conception  of  personal  fellowship  with  Him.  The 
deepest  experience  of  our  own  heart  teaches  us  that 
without  these  premises  the  faith  iu  immortality  is 
partly  uncertain,  partly  unrefreshing,  and  that  man, 
so  long  as  he  has  not  found  God,  loses  also  himself. 
This  way  moreover  all  the  believers  of  the  Old,  nay, 
even  those  of  the  New  Testament  have  walked  ;  only 
after  they  knew  themselves  assured  of  God  and  His 
favor,  did  they  gain  certainty  also  of  eternal  life. 
Sec  Vs.  xvi.  10,  11 ;  Ixxiii.  25,  26 ;  Ixxxiv.  12 ;  Rom. 
viii.  38,  39.  But  this  inmost  ground  of  divine  hope 
is  absolutely  impregnable,  so  long  at  least  as  all 
the  nerves  of  the  inward  religious  life  are  not  de- 
stroyed. 

4.  The  question  whether  and  how  far  the  im- 
mortality of  the  soul  i3  taught  in  the  Old  Testament, 


CHAP.  XX.  21-40. 


311 


is  by  this  utterance  of  our  Saviour  sufficiently  an- 
swered. Certainly,  as  a  dogma  that  could  be  dog- 
matically proved  by  a  number  of  loci  classki,  this 
doctrine  in  the  Old  Testament  is  not  present  in  a 
developed  form.  The  reference  to  reward  and  punish- 
ment in  the  future  Ufe,  would  have  been  in  the  whole 
Mosaic  economy  no  profitable,  but  rather  a  hetero- 
geneous, disturbing  element.  Only  through  the  gospel, 
and  not  through  the  law,  could  hfe  and  immortahty 
be  brought  to  light,  2  Tim.  i.  10.  Immortality  was 
therefore  no  such  dogma  of  the  Old  Testament 
as,  for  instance,  the  unity  and  holiness  of  Jehovah. 
Comp.  Havernick,  Vorlemngen  uher  die  Theologie  dcs 
A.  T.  pp.  105-111.  This  however  does  not  exclude 
the  fact,  that  for  the  individual  expectation  of  be- 
lievers, there  existed  a  firm  ground  and  wide  field. 
If  any  one  was  conscious  that  God  was  his  God,  then 
he  knew  also  that  He  would  everlastingly  rernaiu  sp, 
and  that  whoever  had  experienced  His  fellowship 
might  fall  asleep  in  the  hope  of  hereafter  Ijeholding 
His  face  in  righteousness,  Ps.  xvii.  15.  Taking  all 
together,  we  may  say  that  the  hope  of  a  Jacob,  a 
David,  an  Asaph,  and  others,  was  quite  as  firm  but  not 
quite  as  clear  as  that  of  the  sons  of  the  New  Covenant 
is.  "  Moreover  we  have  here  to  consider  what  doc- 
trine of  immortality  is  understood. — The  rationalistic 
doctrme  is  nothing  better  than  the  doctrine  of  Sheol. 
Everything  depends  upon  gaming  the  conception 
of  life  after  death,  not  that  of  bare  existence.  The 
latteV  has  no  religious  interest  whatever." 

5.  The  conception  of  God,  from  which  our  Saviour 
here  proceeds :  God,  no  dead  unit  but  the  living  God, 
is  not  only  that  of  the  Old  but  also  that  of  the  New 
Covenant,  and  the  metaphysical  foundation  of  the 
Christian  doctrine  of  the  Trinity.  A  similar  relation 
to  that  between  God  and  the  creature  exists  also 
between  our  Lord  and  His  people,  since  His  life  m 
them  is  the  inmost  gi-ound  of  their  immortal  life,  see 
John  xiv.  19. 

6.  From  this  didactic  discourse  of  our  Lord,  it 
results  that  the  Christian  conception  of  angels  has 
not  only  an  sesthetical  and  ontological,  but  also  a  very 
decided  practical  significance.  As  the  angels  stand 
in  personal  relation  to  man  (see  ch.  ii.  14  ;  xv.  10),  so 
are  we  also  called  hereafter  to  take  part  in  their  joy ; 
and  whoever  now  affirms  that  there  are  no  angels 
whatever,  converts  thereby  the  prospect  opened  to  us 
by  our  Lord,  of  becoming  hereafter  laay-yeKoi,  into  a 
vain  illusion. 

7.  The  declaration  that  those  who  have  risen 
again  do  not  marry,  but  are  like  the  angels,  has  often 
been  used  as  an  indirect  argument  against  the  angelic 
feypothesis  of  Kurtz  a.  o.  on  Gen.  vi.  2.  On  the  other 
hand,  we  must  not  fail  to  note  that  our  Saviour  speaks 
undoubtedly  of  that  which  the  angels  do  not  do,  but 
not  of  that  which  they  never  could  do,  and  that  the 
present  purely  spiritual  life  of  the  angels  may  very 
well  have  been  preceded  by  a  previous  catastrophe 
or  fall  of  some  of  them. 

8.  With  utter  injustice  some  have  seen  in  that 
which  our  Lord  says  about  marrying  and  giving  in 
marriage,  an  indirect  disparagement  of  marriage. 
The  history  of  celibacy  proves,  in  opposition  to  these, 
what  consequences  the  anticipation  of  the  angehc 
state  here  portrayed  has  for  public  and  private 
morahty.  "  Grace  and  the  Holy  Ghost  do  not  remove 
the  propensities  of  nature,  nor  destroy  them,  as  the 
monks  dreamed,  but  where  nature  is  distorted  the 
Holy  Ghost  heals  it  and  puts  it  esultingly  on  its  feet, 
brings  it  again  to  its  true  condition."  Luther.  It 
even  appears  indirectly  from  the  Levlrate  law,  that  a 


second  marriage  cannot  possibly  have  in  itself  any- 
thing immoral.  But  this  doctrine  does  indeed  imply 
an  earnest  warning  against  such  matrimonial  con- 
nections as  establish  no  higher  than  a  merely  sensual 
fellowship.  Not  as  man  and  wife,  but  l<rdyyi\oi,  shall 
the  redeemed  see  one  another  again,  and  only  that  in 
married  love  is  eternal  which  in  its  ground  is  spiritual. 
From  this  position  we  learn  to  understand  the  counsel 
of  the  Apostle,  1  Cor.  vii.  29-31. 

9.  In  the  example  of  our  Lord  an  hnportant 
intimation  is  given  to  Apologists,  how  they  also  may 
best  vindicate  against  the  Sadducees  of  our  day 
the  revealed  truth  ;  in  such  wise,  that  is,  that  they 
place  themselves  on  the  impregnable  ground  of  the 
Scriptures;  that  they  show  how  the  imperfect  form 
in  which  the  truth  is  represented,  does  not  of  itself 
entitle  us  to  reject  its  substance  also  as  unreason- 
able ;  that  they  lay  bare  the  innermost  grounds  of 
the  ignorance  which  conceals  itself  behind  the  es- 
cutcheon of  all  so-called,  highly  vaunted  science.  _  In 
this  way  even  the  simplest  Christian  gains  the  right 
of    exclaiming  to   the   apostles   of   unbehef:   iroKv 


HOMILETICAIi  AND  PKACTICAL. 

The  leaven  of  the  Sadducees  not  less  destructive 
than  the  leaven  of  the  Pharisees,  Matt.  xvi.  6. — The 
difference  and  agreement  between  the  Jewish  Sad- 
ducees and  the  heathen  Epicureans. — The  denial  of 
the  resurrection  in  its  different  forms :  1.  Thorough 
materialism,  1  Cor.  xv.  32  ;  2.  one-sided  spiritualism. 

2  Tim.  ii.  18. — The  authority  of  the  law  even  for 
those  who  occupy  an  unbelieving  position. — The 
eternal  substance  in  the  temporal  form  of  the  Levi- 
rate  law.— Childless  marriage.— The  long  and  re- 
peated condition  of  widowhood.— The  dangerousness 
of  an  excessively  sensuous  conception  of  the  future 
life. — The  future  hfe :  1.  A  continuance  of  the  present, 
but  also ;  2.  an  antithesis  to  the  same.— Marriage 
should  be  cotmted  honorable  in  all,  Heb.  xiii.  4. — 
The  supreme  inheritance  :  1.  Wherem  it  consists;  2. 
who  becomes  worthy  of  it. — In  heaven  there  is  no  other 
marriage  than  the  marriage  of  the  Lamb,  Rev.  xix. 
7. — Propagation  and  mortality  in  their  inseparable 
connection. — In  what  respect  the  blessedness  of  the 
redeemed  may  even  exceed  that  of  the  angels. — The 
angels:  1.  Purely  spiritual;  2.  perfectly  pure;  3. 
etei-nally  immortal ;  4.  supremely  blessed  beings. — 
God's  Son  became  a  little  less  than  the  angels, 
that  He  might  make  His  redeemed  equal  to  the 
ano-els. — The  children  of  the  resurrection  the  broth- 
ers^'of  the  inhabitants  of  heaven.— The  resurrection 
of  the  dead  a  mysterv,  beginning  to  be  unfolded  even 
by  Moses.— The  burning  bush  itself  a  proof  that  by 
God's  omnipotence  that  may  be  preserved  and  re- 
newed which  by  nature  is  destroyed.— The  blessed- 
ness of  a  soul  to  which  the  Lord  has  said  :  I  God  am 
thy  God.— God's  covenant  faithfulness  the  higlic'st 
pled."-e  for  the  everlasting  life  of  His  people.— God  the 
God'"of  the  living:  1.  The  majesty  which  He  as  such 
reveals ;  2.  the  blessedness  which  He  as  such  bestows ; 

3  the  glory  which  He  as  such  should  receive.— The 
absolute  opposition  of  life  and  death,  the  natural 
fruit  of  our  limited  view  of  the  world.— In  God's 
eyes,  death  has  no  reality.— The  great  chasm  be- 
tween the  position  of  the  Sadducees  and  that  of  our 
Lord  ;— they  see  nothing  but  death  ;  He  seesnothmg 
but  life.— The  involuntary  homage  which  even  hos- 
tility offered  to  the  Saviour's  Divine  superiority.— 


312 


THE   GOSPEL   ACCORDING  TO   LUKE. 


He  that  is  reduced  to  silence,  is  not  yet  thereby  by 
any  means  won  for  the  truth. 

Starke  :  —  Cramer  :  —  God's  word  becomes  to 
many  the  savor  of  death  unto  death,  2  Cor.  ii.  16. — 
Brextius  : — The  posterity  of  the  Pharisees  and  Sad- 
ducees  have  ever  wrought  great  harm  to  Christendom, 
and  there  is  in  the  last  days  even  something  worse  to 
be  feared,  2  Tim.  iii.  1. — The  devil  is  a  singular 
enemy  of  marriage. — Bibl.  Wirt: — Human  reason 
searches  out  in  matters  of  religion  unreasonable 
things  wherewith  to  subvert  the  truth  of  the  Divine 
word. — Let  men  content  themselves  with  what  Christ 
has  revealed  to  us  of  the  future  world. — Qcesnel  : — 
The  remembrance  and  recompense  of  the  righteous 
cannot  be  lost. — When  a  man's  ways  please  the 
Lord,  He  maketh  even  his  enemies  to  be  at  peace 
with  him. — The  silence  of  enemies  not  always  a  sign 
of  conversion. 

Heubner  : — Insipid  as  this  objection  of  the  Saddu- 
cees  is,  quite  as  insipid  are  all  others  against  the 
facts  in  the  life  of  Christ. — The  darkening  or  sup- 
pression of  the  Scriptures  has  either  despotism  in 
the  faith,  or  anarchy  in  the  faith,  as  its  result. — 
Belief  in  the  angels  pervades  the  most  intimate  and 
highest  relations  of  man. — It  is  very  comprehensible 
why  the  Scripture  even  here  reveals  to  us  many 
things  concerning  the  angels. — Christ's  argument  no 
empty,  delusive  argument  kot'  ivStptavoi',  as  the  heroes 
of  accommodation  say. — Arndt  : — The  repulse  of  the 
Sadducees:  1.  The  assault;  2.  the  defence;  3.  the 
consequences  resulting  therefrom. — W.  Hofacker  : — 
Christ  over  against  the  Sadducees  of  His  and  our 


day.  We  direct  our  eyes :  1.  To  the  Sadducees ;  and  2. 
to  the  position  which  Christ  has  taken  in  reference 
to  them. — C.  Palmer  : — God,  a  God  not  of  the  dead 
but  of  the  living.— On  this  rests  a.  the  hope  of  eternal 
life  to  those  whose  God  He  is,  b.  but  whoever  will 
have  such  hope  must  become  spiritually  Uving. — 
Tholuck  :— On  the  feast  of  the  dead :  Before 
God  the  dead  live  {Pred.  ii.  p.  264  seq.). — Another 
in  the  six  sermons  upon  Religious  Questions  of  the 
.  Time,  1845,  1846,  p.  60  seq.,  and  at  the  feast  of  the 
dead :  Whereby  may  a  man  become  firm  in  his  faith 
in  an  eternal  life?— Dr.  B.  ter  Haae,  Theological 
Professor  in  Utrecht: — For  Him  all  are  living:  1. 
They  live  ;  2.  they  live  to  God  ;  3.  they  all  live  to 
Him.  Therefore  an  imperishable,  a  holy,  a  blessed, 
a  social  life. — Van  Oosterzee  : — They  are  equal  to 
the  angels  of  God  in  heaven :  1.  What  there  will  fall 
away?  What  is  incompatible  with  angelic  perfec- 
tion. Our  Lord  says  the  angels  marry  not,  sin  not, 
die  not ;  we  shall  therefore  cease  to  be  a.  sensuous, 
b.  sinful,  c.  mortal,  beings ;  2.  What  will  there  re- 
main ?  what  is  kindred  to  angelic  perfection :  a.  the 
angelic  purity  that  was  here  striven  after,  b.  the 
angelic  love  that  was  here  cherislied,  c.  the  angelic 
joy  that  was  here  tasted ;  3.  What  will  there  begin  ? 
what  arises  from  angelic  perfection :  a.  higher  de- 
velopment, b.  more  perfect  communion,  c.  more  un- 
limited complacency  of  God,  than  the  soul  here  upon 
earth  enjoys. — In  conclusion,  the  momentousness  of 
this  teaching  of  our  Saviour:  1.  For  the  frivolous 
Sadducees;  2.  the  high-minded  Pharisees;  3.  the 
sincere  but  weak  disciples  even  of  the  present  day. 


4.  Direct  Controversy  with  the  Pharisees  on  the  part  of  Jesus  (Yss.  41-47). 
(Parallel  to  Matt.  xsii.  41-46  ;  xxiii.  14 ;  Jlark  sii.  35-40.) 

41,  42  And  be  said  unto  them,  How  say  they  that  [the]  Christ  is  David's  son?     And  [yet] 
David  himself  saith  in  the  book  of  Psalms,  The  Lord  said  unto  my  Lord,  Sit  thou  on 

43  my  right  hand,  Till  I  make  thine  'enemies  thy  footstool  [lit.,  Till  I  place  thine  enemies 

44  as  a  footstool  of  thy  feet].     David  therefore  calleth  him  Lord,  how  is  he  then  [and  bow 

45  is  lie]  his  son?     Then  in  the  audience  of  all  the  people  [while  all  the  people  were  lis- 

46  tening]  he  said  unto  his  disciples,'  Beware  of  the  scribes,  which  desire  [or,  like]  to  walk 
in  long  robes,  and  love  greetings  in  the  markets,  and  the  highest  seats  in  the  syna- 

47  gogues,  and  the  chief  rooms  [places]  at  feasts;   Which  devour  widows'  houses,  and  for 
a  shew  make  long  prayers :  tbe  same  shall  receive  greater  damnation  [condemnation]. 

I 

'  Vs.  45.— Ilpbs  auTov!,  to  which  Tischendorf  gives  the  preference,  [also  Alford,]  has  no  other  authorities  for  it  than  Q. 
[As  an  ecclesiastical  lection  begins  here,  Alford  explains  the  Reccpta  as  having  arisen  very  early  fi-om  the  wish  to  specify 
auToiis.    But  it  is  strange  that  only  a  single  authority  should  have  retained  the  true  reading.— C.  C.  S.] 


EXEGETICAL  AND  CRITICAL. 

Vs.  41.  And  He  said  unto  them. — The  con- 
flict between  our  Lord  and  His  antagonists  has  here 
visibly  reached  a  turning-point.  Long  enough  has 
He  answered  their  questions ;  now  He  on  His  part 
takes  the  initiative,  in  order  that  the  continued  si- 
lence which  He  also  maintained  might  not  wear  the 
guise  of  perplexity.  From  Matthew  we  perceive  that 
the  question  was  addressed  to  the  collective  body  of 
the  Pharisees  here  present  (Matt.  xxii.  46) ;  from  Mark 
(Mark  xii.  35),  that  He  therewith  answers  de  facto 
all  their  former  invectives  against  Hun  ;  from  Luke 


(comp.  vs.  45),  that  our  Lord  handles  the  point  in 
question  with  the  greatest  possible  publicity.  First 
did  He  put  the  enemy  to  flight :  now  He  also  on  His 
part  passes  on  to  the  pursuit. 

How  say  they.— \ot  in  the  sense  of  "  How  is 
it  possible  that  they  so  speak?  "  but,  "  In  what  sense 
is  this  name  given  to  the  Messiah  ?  "  There  is  a  dis- 
tinction between  the  question  which.  Matt.  xvi.  13, 
is  addressed  to  the  disciples  and  that  which  is  here 
addressed  to  the  Pharisees.  There  our  Lord  inquires 
after  their  view  as  to  His  own  person ;  here  He 
speaks  in  general,  entirely  objectively,  respecting  the 
Christ,  the  object  of  their  expectation.  Luke,  who 
gives  the  account  with  the  utmost  possible  condensa- 


CHAP.  XX.  41-47. 


313 


tion,  passes  over  the  answer,  "  David's  Son,"  in  order 
to  let  the  second  question  :  Kai  avros,  &c.,  follow  im- 
mediately upon  the  first. 

Vs.  42.  And  yet  David  himself  saith. — That 
the  Messiah  was  to  be  David's  Son  was,  it  is  true,  not 
the  universal  (comp.  John  vii.  2*7),  but  yet  the  most 
current,  conception.  It  would  be  an  entire  perver- 
sion, however,  of  our  Saviour's  intention  in  making 
the  citation  from  David,  to  suppose  (WErssE,  Evang. 
Gesch.  i.  p.  168)  that  He  wished  thereby  to  contro- 
vert the  conception  in  itself  as  an  ungi-ounded  or  in- 
different one,  aud  to  point  to  the  truth  that  the  Christ 
was  rather  to  be  called  David's  Lord.  No :  He  pro- 
ceeds the  rather  with  His  enemies  e  concessis :  the 
Messiah  h  David's  Son,  an  homage  which  we  know 
that  He  often  received  without  gainsaying.  But  now 
He  proposes  to  them  for  solution  the  enigma,  how 
David  could  yet  speak  of  his  Son  at  the  same  time 
as  his  Lord.  To  a  generally  acknowledged  truth  He 
attaches  the  conception  of  a  higher,  almost  forgotten 
one. 

In  the  Book  of  Psalms. — We  seek  in  vain  also 
in  Luke  for  the  very  pregnant  hint  found  in  Matthew 
and  Mark,  that  David  spoke  4v  Tri/eu^an.  Yet  even 
according  to  his  statement  the  Lord  designates  the 
110th  Psalm  as  a  Messianic  and  Davidic  one.  In 
reference  to  the  last  point,  critical  investigation  need 
not,  it  is  true,  be  bound  by  this  form  of  the  citation, 
since  our  Saviour  was  evidently  here  not  concerned 
with  rendering  critical  judgment ;  but,  on  the  other 
hand,  a  considerate  criticism  will  certainly  only  ven- 
ture upon  sure  grounds  to  deny  the  Davidic  origin- 
ality of  this  Psalm.  But  as  respects  the  first  point, 
we  willingly  acknowledge  that  it  requires  more  cour- 
age than  we  possess  in  order,  after  so  decided  a 
declaration,  to  dispute  the  Messianic  import  of  this 
psalm,  which,  moreover,  is  sufficiently  established  by 
Stier,  Hoffman,  llengstenberg,  and  others.  The 
question  of  the  conception  which  the  poet  himself 
connected  with  the  Scheblimini,  does  not  lie  within 
the  sphere  of  our  investigation ;  but  that  the  poet 
in  the  element  of  the  Spirit  has  greeted  the  Messiah  as 
his  Lord,  can  only  be  disputed  by  such  expositors  as, 
like  those  of  the  Jews,  would  place  their  author- 
ity above  that  of  our  Lord. 

Vs.  44.  How  is  He  his  Son  ? — The  question, 
how  David  in  his  Son — that  is,  one  standing  below 
himself — could  at  the  same  time  honor  his  Lord,  and 
therewith  one  who  stood  above  him,  is  for  us  Chris- 
tians scarcely  a  question  any  longer,  since  we  have 
been  initiated  into  the  secret  of  the  Divine  nature  of 
the  Messiah.  To  the  Jews,  on  the  other  hand,  who 
expected  a  Messiah  endowed  with  heavenly  gifts  and 
energies,  and  that  as  an  earthly  king,  who  was  to  be 
in  a  Theocratic  and  not  in  a  metaphysical  sense  God's 
Son,  the  matter  was  not  so  evident.  It  appears  that 
the  dead  monotheism  to  which  they  surrendered 
themselves,  especially  after  the  exile,  closed  the  eyes 
of  most  to  the  pregnant  intimations  which  even  in 
the  Old  Testament  were  here  and  there  given  respect- 
ing the  supernatural  descent  and  Divine  dignity  of 
the  Messiah.  The  Lord  will  therefore  show  them 
that  their  whole  Christology  is  imperfect  and  contra- 
dicts itself,  so  long  as  this  integral  element  is  want- 
ing to  it.  He  brings  them  to  silence  by  pointing  them 
to  a  sanctuary  whose  key  they  had  lost.  He  wishes 
to  stir  them  up  to  profounder  reflection  upon  the 
truth  which  they  had  either  never  yet  understood 
or  had  looked  upon  as  blasphemy  against  God,  and 
greeted  with  stones.  In  this  way  He  will  cure  them 
once  for  all  of  their  carnal  expectations,  and  show 


them  that  He  is  in  no  wise  minded  to  direct  Himself 
according  to  their  egoistic  wishes.  Even  to-day  the 
Jews  are  not  in  condition  to  answer  satisfactorily  the 
enigma  proposed  to  them  by  the  Great  Master.  Comp. 
the  Ebionitic  conception  of  the  Messiah  as  <pL\os 
av^pwiroi,  and  the  Christological  confession  which 
the  Jew  Trypho,  in  Justin  Martyr,  has  given. 

Vs.  45.  While  all  the  people  vrere  listening. 
— Matthew  (xxii.  4G)  and  Mark  (xii.  37)  communi- 
cate especially  the  impression  which  this  last  ques- 
tion of  our  Lord  made ;  Luke  visibly  hurries  on  and 
communicates  only  a  little  of  the  extended  warning 
which  our  Lord  before  leaving  the  temple  uttered  in 
reference  to  the  Pharisees  and  scribes.  Comp.  Matt, 
xxiii.  1-36.  In  the  little  that  he  mentions  of  it  he  faith- 
fully follows  Mark,  while  he  himself  has  already  (ch.  xi. 
37-54),  preserved  many  a  terrific  "  Woe  to  you  "  of 
the  Lord  in  another  connection.  Respecting  the  his- 
torical accuracy  of  this  arrangement  see  above  (on 
ch.  xvii.  20-37).  Yet  even  from  his  compendious 
account  (ch.  xx.  41-47),  there  appears  so  much  as 
this :  that  our  Lord,  after  He  had  proposed  that  ques- 
tion to  the  Pharisees  upon  which  they  are  not  even 
to  this  day  clear,  turns  forever  away  from  them,  in 
order  to  address  Himself  to  the  more  receptive 
people,  and  to  warn  them  yet  once  again  before  His 
departure,  against  the  blind  leaders  of  the  blind. 
Luke  mentions  particularly  in  addition  (vs.  45)  that 
our  Lord  addressed  these  warnings  to  His  disciples 
(not  exclusively  the  apostles,  but  a  wider  circle  of 
His  followers),  yet  coram  populo. 

Vs.  46.  Beware  of  the  scribes. — The  scribes, 
as  the  worst  corrupters  of  the  people  among  all  the 
Pharisees,  are  here  particularly  brouglit  forward  and 
drawn  from  life  ;  yet  not  according  to  their  inward 
character,  but  according  to  their  external  guise.  The 
Lord  depicts  their  behavior :  1.  In  social  life — the 
self-complacency  with  which  they  go  about,  eV  aToKaisy 
by  which  we  have  especially  to  understand  the  wide 
Tallith  reaching  down  even  to  the  feet ;  the  value 
which  they  lay  upon  being  universally  greeted  in  the 
market,  as  well  as  upon  extended  titles  ;  2.  in  the 
Synagogues,  where  they  lay  claim  to  the  wpooTOKabf- 
5pias,  which  are  allotted  according  to  office  aud  law; 
3.  in  the  house,  where  they  transfer  the  controversy 
of  rank  for  the  place  of  honor  from  the  Synagogue 
to  the  feast,  and  seek  to  dispute  with  others  the  first 
place  ;  4.  in  the  sphere  of  philanthropy,  where  they 
devour  widows'  houses  while  they  pretend  to  advance 
their  interests.  Thus  are  hypocrisy,  pride,  and  covet- 
ousness  the  three  chief  traits  of  which  their  por- 
trait is  composed.  The  last  reproach  "  has  reference 
primarily  to  the  parasitism  of  the  saints,  who  in  long 
exercises  of  devotion  sought  to  acquire  influence 
with  wealthy  women  and  widows.  The  susceptibility 
of  the  weaker  sex  has  been  ever  an  object  of  the  at- 
tention of  devout  friends  of  the  world,  and  has  never 
yet  lost  anything  of  its  attractive  power." 

Vs.  47.  Greater  damnation. — This  expression 
also  appears  to  be  an  indirect  proof  that  our  Saviour 
on  this  occasion  brought  up  more  than  only  tliis  little 
against  the  corrupters  of  the  nation.  It  lay,  how- 
ever, in  the  character  of  the  Hellenistic,  Pauline 
Gospel  of  Luke,  that  He  speaks  with  less  particular- 
ity and  detail  than  Matthew  of  the  terrific  judg- 
ment with  which  our  Lord,  on  leaving  the  temple, 
shakes  the  dust  from  His  feet.  Here  also  holds  good 
what  has  been  observed  of  Mark  :  "  For  young  Gen- 
tile Chiistians  the  great  sermon  of  denunciation 
would  have  Ijeen  in  part  unintelligible  and  in  part  too 
strong  a  food." 


314 


THE   GOSPEL  ACCORDING  TO  LUKE. 


DOCTKINAL  AKD  ETHICAL. 

1.  The  last  question  which  our  Lord  proposes  to 
His  enemies,  is  on  His  part  the  first  step  to  an  ir- 
revocable farewell.  He  closes  therewith  for  these 
His  work  as  Teacher,  by  proposing  to  them  yet  once 
again  to  be  pondered  the  great  problem  of  His  The- 
anthropic  personality ;  what  He  will  now  hereafter 
address  to  them  will  no  more  be  uttered  to  instruct 
them  as  Prophet,  but  in  order  to  answer  them  as 
High-Priest  and  King. 

2.  The  last  question  with  which  Jesus  parts  from 
His  enemies  affords  the  convincing  proof  that  for 
true  Christianity  everything  depends  on  a  correct 
judgment  of  His  glorious  person.  If  conceptions  of 
faith  ( Gldubensbegriffe)  were  really  a  matter  of  quite 
subordinate  importance,  and  the  assertion  of  ration- 
alism were  well  founded — namely,  that  not  the  person 
but  the  doctrine  and  example  of  our  Lord  are  the 
chief  concern.  He  would  scarcely  have  given  Him- 
self the  trouble  of  encouraging  the  Pharisees  to  an 
investigation  which  in  this  case  would  have  con- 
cerned a  dry,  exegetical,  and  abstract  dogmatical 
question. 

3.  On  this  occasion  it  plainly  appears  that  our 
Lord  finds  direct  Messianic  prophecies  even  in  the 
booli  of  Psalms ;  that  He  conceives  David  as  with 
his  vision  into  the  future  taken  up  into  a  region  of 
the  Spirit ;  that  to  Him  the  prophetic  Scripture,  as 
an  inspired,  was  also  a  perfectly  infallible,  Scripture. 
So  long  as  one  regards  the  Old  Testament  with  His 
eyes,  neither  the  Nomistic  over-valuation  nor  the 
Gnostic  contempt  for  the  first  and  largest  half  of  the 
Scripture  has  a  satisfactory  prospect  of  finding  great 
acceptance  in  His  church. 

4.  There  is  no  book  in  which  our  Lord  in  His 
last  week  has  so  lived  as  in  the  boolc  of  Psalms ;  an 
intimation  which  should  not  be  neglected,  particularly 
by  suffering  and  striving  Christians. 

5.  There  exists  a  palpable  similarity  between  the 
image  which  our  Lord  has  here  sketched  of  the 
Pharisees  and  scribes,  and  Clericalism,  especially 
that  of  the  middle  ages.  Altogether  spontaneously, 
one  in  reading  the  expression,  vs.  47,  thinks  of  the 
presents  which  the  church  and  the  monkish  orders 
knew  how  to  get  for  themselves,  of  the  traffic  in 
masses  for  the  dead,  of  the  unhappy  influence  of  the 
confessional.  The  value  also  which  they  laid  upon 
sumptuous  garments  and  places  of  honor,  the  predi- 
lection for  circumstantial  titles,  and  the  system  of 
reciprocal  deification  and  homage  has  all  revived 
in  many  a  form,  and  even  to-day  has  not  yet  died 
out.  But  it  would  betray  a  very  short-sighted  view, 
if  one  knew  how  to  find  the  traces  of  these  perver- 
sions nowhere  else  than  merely  within  the  jurisdic- 
tion of  Rome. 

6.  Severe,  yet  not  too  severe,  is  the  tone  where- 
with our  Lord  prepares  Himself  to  leave  the  sanctu- 
ary. Perhaps  we  may  even  rather  wonder  that  He 
has  not  said  more,  than  that  He  has  not  said  less. 
Nor  may  it  be  overlooked  that  He  does  not  attack 
the  persons  of  His  enemies  in  themselves,  but  their 
principles,  wliose  working  was  so  utterly  ruinous ; 
that  He  by  no  means  denies  the  existence  of  individ- 
uals of  a  better  mind  among  the  scribes,  but  directs 
His  eye  principally  to  the  spirit  ruling  among  them ; 
that  the  salt  of  His  speech  must  here  often  more 
tlian  elsewhere  bite,  if  it  was  as  yet  even  in  any  mea- 
sure to  stay  the  corruption.  And  may  we  not  add 
that  our  Lord  felt  even  for  Himself  the  necessity  of 


holding  up  to  Himself  the  whole  wickedness  of  His 
enemies  once  more  in  an  overwhelming  picture  (Matt, 
xxiii.) ;  that  He  might  be  able  to  rise  up  with  so 
much  the  more  power  and  dignity,  and  take  of  the 
temple  a  leave  which  was  to  Him  so  indescribably 
melancholy  ? 

7.  Immeasurable  is  the  contrast  between  the  first 
and  the  last  visit  of  our  Lord  to  the  temple.  The 
less  may  we  leave  unnoticed  that  the  boy  Jesus,  who 
once  by  His  questions  threw  the  teachers  in  Israel 
into  astonishment,  and  by  His  answers  often  made 
tliem  suddenly  dumb,  and  the  Messiah,  who  often  on 
the  final  day,  both  with  questions  and  with  answers, 
nobly  maintains  the  field,  exhibit  really  one  and  the 
same  character.  The  Divine  Sonship  then  presaged 
is  now  distinctly  known. 


HOMILETICAL  A:S'D  PRACTICAL. 

Even  on  the  last  day  of  His  sojourn  in  the  temple 
our  Lord,  as  once  at  the  wedding  in  Cana,  has  kept 
the  best  wine  until  the  last. — The  mystery  of  the 
Divinely  human  dignity  of  our  Lord :  1.  Revealed  to 
David  ;  2.  concealed  from  the  Pharisees  ;  3.  confirmed 
by  Jesus  ;  4.  brought  for  us  to  light. — The  apparent 
discrepancies  in  the  Scripture  can  be  resolved  for  us 
only  by  Jesus  Himself. — Sit  Thou  at  My  right  hand  : 
1 .  The  power  of  this  word ;  2.  the  right  of  this 
word ;  3.  the  fruit  of  this  word. — The  devil  in  the 
garment  of  a  scribe. — The  holy  duty  of  calling  evil 
by  its  true  name.  Comp.  Is.  v.  20. — Esse  quam  vi- 
deri. — How  hypocrisy  poisons:  1.  Social;  2.  mar- 
ried ;  3.  church,  life. — Tlie  danger  of  a  spiritless 
formalism  in  the  ministers  of  religion. — Hypocrisy 
the  sin  which  is  always  punished  the  hardest. 

Starke  : — Let  him  whom  the  people  like  to  hear 
take  note  of  the  opportunity  to  do  good. — Quesxel: 
— Proud,  ambitious,  avaricious  teachers  are  more 
dangerous  than  the  greatest  sinners  among  the 
people. — Hedinger  : — ^Pride  a  sign  of  hypoci'isy,  be- 
lieve it  certainly ;  if  an  angel  came  and  Mere  proud, 
believe  he  were  a  devil,  Psalm  cxxxi.  1. — Widows 
can  very  easily  be  talked  over  and  misled  :  they 
should  therefore  take  good  heed  to  themselves  ;  but 
woe  to  him  that  misleads  them.  3  Tim.  iii.  6. — 
Brentius: — It  is  an  abomination  above  all  abomi- 
nations to  deceive  people  and  deprive  them  of  their 
property  imder  the  guise  of  godliness. 

Heubner  : — Jesus  here  proposes  no  school-ques- 
tion, but  the  highest,  weightiest  question  in  life. — 
It  is  a  serious  duty  to  become  clear  as  to  the  person 
of  Jesus. — Christ  is  Lord  absolutely  of  the  whole 
human  race,  even  David's  Lord  ;  His  Lordship  is  the 
highest  and  most  blessed  one ;  Christocracy  would 
be  the  best  constitution  for  us. — Arndt,  Prediglen 
iiber  das  Leben  Jcsu,  iv.  p.  251  : — The  weightiest 
article  of  faith  in  the  Gospel.  The  Pharisees,  with 
their  '  David's  Son,'  yet  only  expressed  in  substance 
that  Jesus  was  a  man  like  all  other  men,  only  of 
royal  race.  It  was  only  the  half,  not  the  whole  truth. 
Even  as  our  contemporai'ies,  who  also  will  let  Christ 
pass  for  a  remarkably  gifted  and  virtuous  character, 
and  yet  for  a  man  such  as  they  and  all  are.  If  Jesus 
had  been  really  only  that  and  nothing  higher,  He 
would  have  had  to  praise  the  answer  of  the  Phari- 
sees, and  to  say  something  like  this  :  Yc  are  right ; 
and  I  see  that  ye  are  very  much  at  home  in  Moses 
and  in  the  prophets.  But  our  Lord  is  in  nowise 
content  with  the  answer  ;  He  demands,  when  the 
discourse  is  about  the  Messiah,  a  deeper  pcnetra- 


CHAP.  XXI.  1-4. 


315 


tion  into  the  declarations  of  the  Scripture,  and  into 
the  character  of  His  person.  Must  He,  therefore,  if 
God  ah-eady  calls  Him  Lord,  even  before  He  was 
born,  not  be  infinitely  more  than  David's  Son — than 
a  mere  man? — Palmer: — There  is,  according  to  tliis 
inquiry,  only  one  truth  for  our  faith ;  for  a  living 
faith  in  God,  in  a  providence,  immortality,  &c.,  is 
impossible  without  a  knowledge  of  Christ. — Fycns : 
— What  think  ye  of  Christ  ?    In  that  name  there  is 


implied  that  He  is  :  1.  The  greatest  Prophet ;  2.  the 
true  High-Priest ;  3.  the  eternal  King. — Otto  : — 
Christ,  David's  Lord  and  Son. — Moll  : — What  think 
ye  of  Christ,  whose  Son  is  He  ?  1.  A  question  of 
life,  which  stands  in  the  centre  of  all  moral  prob- 
lems ;  2.  a  question  of  conscience,  which  lays  hold 
of  the  personal  life  in  its  deepest  root ;  3.  a  question 
of  faith,  which  finds  its  solution  only  upon  the  soil  of 
revelation. 


C.  Revelations  concerning  the  Parusia,  and  Leave-takings  in  the  midst  of  His  Friends. 
Chs.  XXL— XXIL  36. 


The  Leaving  of  the  Temple. 


Prophecy  of  the  Destruction  of  Jerusalem  and  the  Fulness 
of  the  Time. 


1.  The  Widow's  Mite  (Ch.  XXI.  1-4). 
(Parallel  to  Mark  xii.  41-44.) 

1  And  he  looked  up,  and  [Looking  up,  he],  saw  the  [om.,  the]  rich  men  casting  their 

2  gifts  into  the  treasury.     And  he  saw  also  a  certain  [some  one  and  that  a,  nva  Ka't  for 

3  KoX  Tij/a^]  poor  widow  casting  in  thither  two  mites.     And  he  said,  Of  a  truth  I  say  unto 

4  you,  that  this  poor  widow  hath  cast  in  more  than  they  all :  For  all  these  have  of  their 
abundance  cast  in  unto  the  offerings  of  God :  ^  but  she  of  her  penury  hath  cast  in  all  the 
living  that  she  had. 

^  Vs.  2. — Koi  must  not  be  expunged,  nor  with  Laolimann  bracketed,  but  with  Tischendorf  be  placed  after  rwa,  as  a 
more  particular  description  of  the  woman. 

2  Vs.  4. — Tow  ®eoO,  suspicious,  as  an  explicative  addition,  which  is  wanting  in  B.,  [Cod.  Sin.,]  Ii.,  X.,  Cursives,  Coptio 
version,  &c. 

account  that  He  designedly  made  such  honoi-able 
mention  of  this  particular  widow  in  order  to  make 
the  contrast  yet  stronger  with  the  haughty  and  un- 
loving Pharisees.  He  is  now  through  with  them.  Tho 
contrast  was  not  made,  but  born  of  the  reality  of  life. 
— Two  mites,  5i;o  Xiirra. — As  to  the  pecuniary 
value,  see  on  the  parallel  in  Mark.  It  is  a  question 
of  little  account  whether  the  Rabbinic  rule,  netno 
ponat  Kein6u  in  cistani  eleemosgnarum,  is  really  ap- 
plicable here,  which  Meyer  disputes,  and  whether, 
therefore,  it  was  true  that  in  no  case  could  less  than 
two  mites  be  cast  into  the  ya^oipvAaKiov.  It  cer- 
tainly cannot  be  proved  that  this  rule  was  applicalile 
also  to  the  Siopa  rov  @€ov.  At  all  events,  necessity 
knows  no  law,  and  Bengel's  remark,  quorum  umun 
vidua  retinere  poterat,  remains  therefore  true. 

Vs.  3.  XIAelov  irdvToov. — It  deserves  to  be  noted 
that  our  Lord  does  not  at  all  censure  or  lightly 
esteem  the  gifts  of  the  rich.  Not  once  again  does 
there  resound  a  "  Woe  to  you,  ye  hypocrites ! "  in 
rebuke  He  will,  after  what  has  just  been  said  in  the 
temple,  not  again  open  His  mouth.  Only  He  extols 
far  above  the  beneficence  of  these,  tho  gift  of  the  pom- 
widow.  For  the  rich  have  of  their  abundance  cast  in 
(Is  TO.  Stipa,  that  is,  not  ad  monwnenia  preciosa,  ihi  in 
pcrpeiuum  dedlcaia  (Bengel),  but  ad  dona,  in  the- 
sauro  asservafa.  The  woman,  on  the  otlier  hand, 
gave  of  her  poverty,  awavTa  Tbv  fiiov  tv  dx^,  comp. 
oh.  viii.  43 ;  xv.  12  (yet  more  strongly  and  briefly, 
Mark  :  TrdfTa  oaa  dxev)-  The  value  of  her  gift  is, 
therefore,  reckoned  not  according  to  the  pecuniary 
amount,  but  according  to  the  sacrifice  connected 
therewith.     How  our  Lord  became  acquainted  with 


EXEaETICAL  AXD  CRITICAL. 

Vs.  1.  And  looking  up,  ava&\f\l/as. — Here  also 
we  must  unite  the  accounts  of  Mark  and  Luke,  in 
order  to  be  able  to  form  to  ourselves  a  correct  con- 
ception of  the  true  course  of  this  miniature  but 
lovely  narrative.  Even  this  deserves  to  be  noted, 
that  we  see  our  Lord  sitting  so  tranquilly  in  the 
temple  {KaStiaas,  Mark)  shortly  after  His  terrific 
"  Woe  to  you  !  "  had  resounded.  He  will  avoid  eveu 
the  slightest  appearance  of  having  gone  away  in  any 
excitement,  or  from  any  sort  of  fear  of  further  at- 
tacks. The  place  where  we  have  to  seek  Him,  over 
against  God's  chest,  is  known  to  us  also  from  John 
viii.  20.  We  may  understand  the  thirteen  offering 
chests  (Shofaroth)  wliich  were  marked  with  letters 
of  the  Hebrew  alphabet,  and  stood  open  there  in 
order  to  receive  gifts  for  different  sacred  and  benev- 
olent purposes,  about  whose  destination  and  ar- 
rangement we  find  much  that  is  interesting  gathered 
in  LiGHTFOOT,  Decas  Chorogmph.  in  Ilarcum,  ch. 
3.  Perhaps,  however,  a  particular  treasure-chest  is 
meant,  of  which  also  Josephus  speaks.  Ant.  Jud. 
xix.  6,  1.  Comp.  2  Kings  xii.  9.  In  view  of  the 
uncertainty  of  the  matter,  it  is  at  least  precipitate  to 
be  so  ready  with  the  imputation  that  the  Evangelists 
have  been  inexact  in  their  statement,  like,  for  in- 
stance, De  Wette. 

Vs.  2.  Some  one,  and  that  a  poor  -widow, 
Tiva.  KoX  xvp'^t'. — See  notes  on  the  text.  Perha])s  one 
of  those  whose  unhappy  fate  Jesus  had  just  portrayed, 
ch.  XX.  47.     We  need  not,  however,  assert  on  this 


316 


THE  GOSPEL  ACCORDING  TO  LUKE. 


the  widow's  necessity  we  do  not  know ;  perhaps  she 
belonged  to  those  known  as  poor  ;  nothing  hinders 
us,  however,  to  refer  it  to  the  Divine  knowledge 
which  penetrated  the  life  of  Nathanael  and  the  Sama- 
ritan woman.  Enough,  He  shciws  that  He  has  atten- 
tively observed  the  work  of  love,  and  praises  it  be- 
cause He  knows  out  of  what  source  it  flowed.  He 
does  not,  it  is  true,  directly  compare  the  disposition, 
but  only  the  abihty,  of  the  different  givers  with  each 
other;  but  certainly  He  would  not  have  so  highly 
valued  the  material  worth  of  the  little  gift,  if  He  had 
not  at  the  same  time  calculated  also  the  moral  worth. 
In  no  case  would  He  have  praised  the  widow  if  she 
had  brought  her  offering,  like  most  of  the  Pharisees, 
from  ignoble  impulses.  Now,  He  will  not  withhold 
from  her  His  approbation,  since  her  heart  in  His 
eyes  passes  for  richer  than  her  gift.  He  does  not 
ask  whether  this  gift  will  be  a  vain  one ;  whether  it 
is  well  to  support  with  such  offerings  the  temple- 
chest  and  its  misuse ;  whether  a  worship  ought  to  be 
yet  supported  by  widows,  which  a  few  years  after- 
wards is  to  fall  before  the  sword  of  the  enemy.  He 
looks  alone  at  the  ground,  the  character  and  purpose 
of  her  act,  and  the  poor  woman  who  has  given  up 
all  in  good  faith,  but  has  kept  her  faith,  gains  now 
with  her  two  pieces  of  copper  an  income  of  imperish- 
able honor. 

How  the  judgment  of  our  Lord  respecting  this 
widow  finds  at  the  same  time  an  echo  in  every  hu- 
man heart,  appears  to  us  if  we  direct  our  look  to 
particular  parallel  expressions  from  profane  litera- 
ture. According  to  the  Jewish  legend  {xee  Wet- 
stein  on  Mark  xii.  43),  a  high-priest  who  had  de- 
spised a  handful  of  meal  which  a  poor  woman  brought 
to  a  sacrifice,  is  said  to  have  received  a  revelation 
not  to  contema  this  small  gift,  because  she  had 
therewith,  as  it  were,  given  her  whole  soul.  Ac- 
cording to  Seneca,  De  Benef.  i.  8,  the  poor  JEschines, 
who,  instead  of  an  offering  of  money,  dedicated  him- 
self to  Socrates,  brought  a  greater  offering  than 
Alcibiades  and  others  with  their  rich  gifts.  An  act 
similar  to  that  of  the  poor  widow  we  find  stated  in 
HoFMANN,  Missionsstunden,  i.  5.  Vorlesimg. 


BOCTRINAL  AND  ETHICAL. 

1.  The  narrative  of  the  Widow's  Mite  makes  in 
this  connection  a  similar  impression  to  that  of  a 
friendly  sunbeam  on  a  dark  tempestuous  heaven,  or 
a  single  rose  upon  a  heath  full  of  thistles  and  thorns. 
Just  in  this  appears  the  Divine  in  our  Lord,  that  He, 
in  a  moment  when  the  fate  of  Jerusalem,  and  with 
this  the  coming  of  the  kingdom  of  God  into  the 
whole  world,  so  completely  fills  His  mind,  has  yet 
eyes  and  heart  for  the  most  insignificant  individual, 
and  is  disposed  to  adorn  even  so  lowly  a  head  with 
the  crown  of  honor.  We  need  no  other  proof  for 
the  celestially  pure  temper  in  which  He  left  the  ac- 
cursed temple  after  such  words  of  wrath.  It  is  as  if 
He  cannot  so  part,  as  if  at  least  His  last  word  must 
be  a  word  of  blessing  and  of  peace,  so  that  we 
scarcely  know  in  what  character  in  this  hour  of  sun- 
dering we  shall  most  admire  the  King  of  the  kingdom 
of  God,  whether  more  as  Puuisher  of  hidden  evil,  or 
as  Rewarder  of  hidden  good. 

2.  In  the  judgment  also  which  He  passes,  the 
Son  is  the  image  of  the  invisible  Father.  Comp. 
1  Sam.  xvi.  1-13.  Men  judge  the  heart  according 
to  the  deeds ;  the  Lord  judges  the  deed  according  to 
the  heart.     Therewith  is  connected,  moreover,  the 


phenomenon  that  the  sacred  history  relates  very 
much  which  profane  history  gives  over  to  obUvion, 
and  the  reverse.  Heroic  deeds  and  great  events  of 
the  world  are  passed  over  here  in  silence,  but  not 
the  cup  of  cold  water,  the  widow's  mite,  the  oint- 
ment of  Mary,  and  the  like. 

3.  The  history  of  the  two  mites  is  a  new  proof 
of  the  power  of  little  things,  and  of  the  gracious  favor 
with  which  the  Lord  looks  upon  the  least  ofi'ering 
which  only  bears  the  stamp  of  a  sancta  simpUcitas. 
With  right,  therefore,  has  this  text  been  regarded  as 
an  admirable  mission-text,  since  the  mission-chest  re- 
ceives no  insignificant  increment  from  widows'  mites, 
over  which  an  "Increase  and  multiply"  has  been 
uttered.  By  the  example  of  this  woman  the  penny 
clubs  for  the  mission  cause,  the  Ketten-vereine  of  the 
Gustavus  Adolphus  Society,  [the  weekly  penny  offer- 
ings of  our  Sunday  scholars,]  &c.,  are  sanctioned. 
Even  in  a  material  respect  the  word,  2  Cor.  xii.  10, 
becomes  true  for  the  church  of  our  Lord. 


HOMILETICAX  AJSTD  PRACTICAL. 

The  last  look  of  the  Lord  at  those  surrounding 
Him  in  the  temple. — The  rich  and  the  poor  meet 
together ;  the  Lord  is  the  Maker  of  them  all,  Pi'ov. 
XX.  2. — The  beneficence  of  the  rich  and  of  the  poor 
compared  with  one  another. — How  one  can  be  bene- 
ficent even  without  giving  much.  Acts  iii.  6. — The 
true  art  of  reckoning:  1.  For  love  no  ofiering  is  too 
great ;  2.  in  God's  eyes  no  offering  of  love  is  too 
little. — The  judgment  of  the  Lord :  1.  Other  than  the 
judgment  of  man;  2.  better  than  the  judgment  of 
man. — How  httle  really  a  rich  man  does  when  he 
does  nothing  but  give. — The  heart  is  the  standard  of 
the  deeds. — The  need  of  brLnging  something  as  a 
sacrifice,  inseparable  from  the  inwardly  religious  life, 
2  Sam.  xxiv.  2-1. — How  the  history  of  the  poor  widow 
teaches  us^  1.  Carefulness  in  our  judgment  upon 
others ;  2.  strictness  in  our  judgment  upon  ourselves  ; 
3.  watchfulness  in  respect  to  the  approachuig  judg- 
ment of  the  Lord. 

Starke  : — The  eyes  of  the  Lord  are  directed  upon 
God's  chest ;  keepers  of  it,  look  well  to  what  ye  do  ! 
— Canstein: — It  is  something  comforting  and  re- 
freshing to  the  poor,  that  they  can  give  more  than 
the  rich. — Cramer: — As  God  does  not  regard  the 
person,  so  does  He  not  regard  the  gifts  and  offerings, 
but  the  heart  and  the  simplicity  of  faith. — Let  no 
one  despise  true  widows ;  there  are  heroines  of  faith 
among  them,  1  Tim.  v.  3. — Heubner  : — All  gifts 
should  be  a  sacrifice. — What  once  was  done  too 
much,  now  is  done  too  little. — Even  small  gifts  are 
of  importance  for  the  general  cause ;  the  Lord  can 
add  His  blessing  thereto. — Religion  raises  the  value 
of  all  gifts. — Liberality,  honor  and  love  to  the  tem- 
ple, contempt  of  earthly  things,  trust  in  God,  are  the 
main  traits  in  the  portrait  of  the  widow. — Carl 
Beck  : — The  measure  of  the  Heavenly  Judge  for  our 
good  works:  1.  A  staff  to  support  the  lowly;  2.  a 
stafl'  to  beat  down  the  lofty. — W.  Hofacker: — Jesus' 
look  of  pleasure  and  acknowledgment  which  rested 
upon  the  gift  of  the  widow:  1.  A  look  full  of 
strengthening,  comforting  favor ;  2.  a  look  full  of  the 
earnestness  of  lofty  antl  holy  inquiry  upon  us  all. — 
Knapp: — The  standard  with  which  the  Lord  our 
Saviour  determines  the  worth  or  unworthiness  of  our 
benevolent  gifts  and  works. — Kapff  : — The  practice 
of  beneficent  compassion. — N.  Beets: — The  work  of 
love  and  its  Witness. 


CHAP.  XXI.  5-24. 


317 


2.  The  Secrets  of  the  Future  (Vss.  5-36). 


First  Part  (Vss.  5-24). 
(Parallel  to  Matt.  xsiv.  1-21 ;  Mark  xiii.  1-19.) 

5  And  cas  some  spake  of  the  temple,  how  [or,  that]  it  was  adorned  with  goodly  stones 

6  and  gifts  [offerings,  dva^e'/xacrii/],  he  said,  As  for  these  things  which  ye  behold,  the  days 
will  come,  in  the  which  there  shall  not  be  left  one  stone  upon  another  that  shall  not  be 

7  thrown  down   [/caTaAv^T^crerat].     And  they  asked  him,  saying.  Master  [Teacher],  but 
when  shall  these  things  be  ?  and  what  sign  will  there  be  when  these  things  shall  [are 

8  about  to]  come  to  pass?     And  he  said,  Take  heed  that  ye  be  not  deceived:  for  many 
shall  come  in  my  name,  saying,  I  am  Christ;  and  the  time  draweth  near:  go  ye  not 

9  therefore  [om.,  therefore']  after  them.     But  when  ye  shall  hear  of  wars  and  commo- 
tions, be  not  terrified :  for  these  things  must  first  come  to  pass ;  but  the  end  is  not  by 

10  and  by  [but  not  immediately  is  the  end]. — Then  said  he  unto  them.  Nation  shall  rise 

]  1  against  nation,  and  kingdom  against  kingdom :  And  great  earthquakes  shall  [there]  be 

in  divers  places,  and   [put  "and  "after  "be"^]   famines,  and  pestilences;  and  fearful 

12  sights  and  great  signs  shall  there  be  from  heaven.  But  before  all  these,  they  shall  lay 
their  hands  on  you,  and  persecute  you,  delivering  you  up  to  the  synagogues,  and  into 

13  prisons,  being  brought  before  kings  and  rulers  for  my  name's  sake.     And  it  shall  turn 

14  [result]  to  you  for  a  testimony.     Settle  it  therefore  in  your  hearts,  not  to  meditate  be- 

15  fore  what  ye  shall  answer:  For  I  will  give  you  a  mouth  and  wisdom,  which  all  your 

16  adversaries  shall  not  be  able  to  gainsay  [oppose^]  nor  resist.  And  ye  shall  be  betrayed 
[delivered  up]  both  [or,  even]  by  parents,  and  brethren,  and  kinsfolks,  and  friends ; 
and  some  of  you  shall  they  cause  to  be  put  to  death  [shall  they  put  to  death,  OavaTw- 

17,  18  croDo-iv].     And  ye  shall  be  hated  of  [by]  all  vien  for  my  name's  sake.     But  [Kat] 

19  there  shall  not  a  hair  of  [Ik]   your  head  perish.     In  your  patience  possess  ye  your 

20  souls  [By  your  endurance  shall  ye  gain  your  souls  (or,  lives,  ij/vxa-'i*)].  And  wlien  ye 
shall  see  Jerusalem  compassed  with  armies,  then  know  that  the  desolation  thereof  is 

21  nigh.  Then  let  them  which  are  in  Judea  flee  to  the  mountains;  and  let  them  which 
are  in  the  midst  of  it   [^.  e.,  Jerusalem]  depart  out ;  and  let  not  them  that  are  in  the 

22  countries  [country  parts]   enter  thereinto.     For  these  be  [are]  the  [om.,  the]  days  of 

23  vengeance,  that  all  things  which  are  written  may  be  fulfilled.  But  [om..  But]  woe 
unto  them  that  are  with  child,  and  to  them  that  give  suck,  in  those  days !  for  there  slftiU 

24  be  great  distress  in  the  land  [or,  upon  the  earth],  and  wrath  upon  this  people.  And 
they  shall  fall  by  the  edge  of  the  sword,  and  shall  be  led  away  captive  into  all  [the] 
nations :  and  Jerusalem  shall  be  trodden  down  of  the  Gentiles  [shall  be  a  city  trodden 
down  by  Gentiles],  until  the  times  [K-aipot]  of  the  Gentiles  be  [are]  fulfilled. 

1  Vs.  8. — The  ovv  of  the  Eecepta  should  he  expunged,  as  hy  Lachmann  and  Tischendorf,  [Meyer,  Tregelle.'!,  Alford.) 
-  Vs.  U. — Acooi-ding  to  the  arrangement  of  Tischendorf,  [Tregelles,  Alford] :  o-eio-fiot  re  ixeydKoi  koX  Kara,  tottous  Ao»- 

JAOl,  K.T.K, 

[^  Vs.  15. — Tischendorf,  Tregelles,  Alford,  Van  Oosterzee  put  di'Ticrr^vat  before  avTcin-eii'. — C.  C.  S.] 
■•  Vs.  19. — With  Griesbach,  Rinck,  Lachmann,  Tischendorf,  [Meyer,  Tregelles,  Alford,]  we  give  to  the  reading  of  A., 
B.,  &c.,  the  preference.     See  Exegetical  and  Critical  remarks.    [Cod.  Sin.  hero  agrees  with  the  Eecepla. — C.  C.  S.] 


EXEGETICAL  AND  CEITICAL. 

The  eschatological  discourse  with  which  our  Sa- 
viour, according  to  all  the  Synoptics,  closes  His 
public  work  as  Teacher,  has  been  at  all  times  and 
justly  reckoned  among  the  greatest  of  the  ci-uces 
interpretum.  It  is  easier  to  propose  a  greater  or 
less  number  of  objections  against  any  explanation  of 
it  than  ourselves  to  give  an  interpretation  thereof 
which  should  leave  no  difficulties  remaining.  The 
principal  literature  on  this  question  we  tind  given  in 
Lange  on  Matthew  and  Mark,  to  which  may  yet  be 
added  an  unijuestionably  interesting  dissertation  by 
E.  ScHEREU,  upon  Jesus'  prophecies  of  the  end,  in 
the  Beitrdge  zu  den  theologischen  Wisscnschaften  von 
Heuss  und  Cunitz,  ii.  pp.  03-83,  Jena,  1851.     Comp. 


the  critical  Comm.  on  the  Eschatological  Discourse, 
Matt.  sxiv.  26,  by  J.  C.  Meter,  Franf.  a.  d.  0. 1857,  and 
an  exegetical  exposition  by  H.  Cremer,  Ueber  die  Es- 
chatol.  Rede  J.  C'hr.,  Matt.  xxiv.  25,  Stuttg.  1860.  So 
much  we  may  well  assume,  as  indeed  almost  all  are 
now  agreed,  that  as  well  the  view  of  those  who  here  un- 
derstand exclusively  (Michaelis,  Bahrdt,  Eckermann, 
Heuke,  and  others),  as  also  the  opinion  of  those  who 
here  will  allow  no  reference  to  Jerusalem'.s  destruction 
(15aur,  Kan.  Ev.,  p.  605),  is  entirely  untenable.  It 
is  therefore  estabhshed  that  here  the  discourse  is  of 
the  destruction  of  Jerusalem,  and  at  the  same  time  of 
the  end  of  the  world,  and  it  can  only  be  the  ([uestion 
in  what  connection  these  two  events  stand  to  one 
another  in  the  prophetic  portraiture  of  our  text. 
For  the  solution  of  this  enigma  it  is,  above  all,  ne- 
cessary that  we  well  understand  the  question  which 


818 


THE  GOSPEL  ACCORDING  TO  LUKE. 


the  disciples  addressed  to  the  Master,  and  which  in 
its  original  form  Matthew  has  most  faithfully  com- 
municated to  us.  They  ask  when  these  things 
(raCra)  shall  be,  and  can  on  psychological  grounds  be 
thinking  of  nothing  else  than  of  the  destruction  of 
the  city  and  the  temple,  the  prophecy  of  which  had 
just  before  shaken  them  to  their  inmost  soul.  They 
inquire  besides  after  the  sign  of  the  coming  of  the 
Lord  and  the  end  of  the  world.  By  no  means  have 
they  here  two  different  events,  but  only  two  sides  of 
one  and  the  same  event  in  their  mind.  Yet  mindful 
of  the  declaration,  Matt,  xxiii.  37-39,  they  coordi- 
.nate  the  fall  of  the  temple,  His  ira^ouiria,  and  the  con- 
clusion of  the  present  world-period  (aldf).  They 
had,  that  is,  as  genuine  Jews,  hitherto  ever  conceived 
that  the  temple  would  stand  eternally,  and  Jerusalem 
be  the  centre  whither  all  the  nations  should  stream  to- 
gether, in  order  to  enjoy  with  the  Jews  the  blessings  of 
the  Messianic  reign  (the  assertion  of  Ebrabd,  Ev.  Krit., 
p.  611,  that  the  Jews  had  expected  even  in  the  Mes- 
sianic time  a  severe  conflict  and  with  it  the  destruc- 
tion of  the  temple,  is  at  least  unproved  ;  better  has 
De  Wette,  on  Matt.  xxiv.  3,  elucidated  the  subject) ; 
but  now  they  have  in  the  days  and  hours  immediately 
preceding  heard  something  by  which  this  conception 
of  theirs  has  been  disturbed.  They  had  believed 
that  the  Christ  would  remain  eternally  here  below, 
and  that  the  temple  would  outlast  time ;  but  now 
they  hear  that  the  Christ  shall  die,  and  the  temple 
become  a  heap  of  ruins.  How  could  they,  as  born 
Israelites,  after  this  last  fact,  imagine  any  further 
continuance  of  the  earthly  economy  ?  And  yet  they 
still  expect  as  ever  a  glorious  vapovala  of  the  Mes- 
siah, which  in  everything  shall  be  the  opposite  of 
His  present  humble  manifestation.  Naturally  they 
conceived  this  as  occurring  not  after,  but  contem- 
poraneously with,  the  fall  of  the  temple,  and  desire 
therefore  to  know  by  what  previous  tokens  they 
might  i-ecognize  the  approach  of  the  decisive  catas- 
trophe, in  which  the  great  double  event  shall  break 
in. 

What  now  shall  our  Lord  do  in  order  to  speak  to 
them  according  to  their  receptivity  and  their  need  ? 
Shall  He  say  to  them  that  the  one  fact  shall  be  sepa- 
rated from  the  other  by  an  intei'val  of  so  many  cen- 
turies ?  Then  He  would  have  had  to  give  entirely 
up  His  own  principle,  John  xvi.  12.  With  deep  wis- 
dom He  places  Himself,  therefore,  upon  the  position 
of  the  iuquirers,  and  starts,  it  is  true,  from  the  de- 
struction of  Jerusalem,  but  in  order  at  the  same 
time  to  attach  to  this  a  dehneation  of  the  <rvvTi\eia 
TotJ  alwvos.  However,  we  must  from  our  point  of 
view  hold  the  different  attempts  to  indicate  a  definite 
point  in  this  discourse,  when  our  Lord  leaves  the 
first  object  and  afterwards  speaks  exclusively  of 
the  second,  as  rather  doubtful.  It  has,  for  instance, 
been  believed  that  we  find  such  in  Matt.  xxiv.  29, 
but  vs.  34,  impartially  explained,  gives  us  plainly 
to  see  that  even  after  this  He  yet  speaks  of  events 
which  the  generation  then  living  should  behold.  If 
we,  therefore,  will  not  assume  that  our  Lord  Himself 
erred  in  so  important  a  case,  or  that  the  Evangelists 
have  not  at  all  understood  His  eschatological  dis- 
course, or  have  inaccurately  reported  it — assump- 
tions which,  from  a  believing  point  of  view,  the  Chris- 
tian consciousness  condemns  in  the  strongest  manner, 
— there  then  is  nothing  left  for  us  but  to  assume  that 
our  Lord  s])eaks  indeed  of  the  destruction  of  Jeru- 
salem, but  all  this  regarded  as  a  type  of  the  last  judg- 
ment of  the  world.  In  other  words,  that  He  speaks 
prophetically  of  the  earlier  as  a  type  of  the  later. 


Jerusalem's  destruction,  but  apprehended  in  its  ideal 
significance,  is  and  remains,  therefore,  the  theme 
of  the  discourse,  yet  so  that  He  from  tliis  point  of 
view  at  the  same  time  beholds  and  prophesies  the 
destruction  of  the  earthly  ecgnomy  in  general  that 
follows  afterwards.  Here  also  the  peculiarity  of 
prophetic  vision  is  to  be  borne  in  mind,  in  which  the 
conception  of  time  recedes  before  that  of  space,  and 
what  is  successive  appears  as  coordinate.  "  Pro- 
phetia  est  ut  pictiira  regionis  ciijiisdam,  quce  in 
proximo  tecta  et  colles  et  pontes  notat  distincte,  pro- 
cid  valles  el  monies  latissime  patentes  in  anc/ustum 
cogit :  sic  enim  debet  etiam  esse  eo'wn,  qui  prophetiain 
legunt,  prospectus  in  fidurum^  cui  se  prophetia  accom- 
modate Bengel.  Both  events  flow  in  His  repre- 
sentation so  together,  that  the  interval  almost  wholly 
recedes,  and  the  tokens  of  His  coming,  which  already 
begin  to  reveal  themselves  before  the  destruction  of 
the  City  and  of  the  Temple,  are  repeated  in  ever- 
increasing  measure,  the  nearer  the  last  judgment 
draws  on.  Therefore  the  interpreter  must  content 
himself  if  he  is  able  to  point  out  that  all  the  here- 
threatened  tribulations  have  already  had  a  beginning 
of  fulfilment  in  the  period  which  immediately  pre- 
ceded the  destruction  of  Jerusalem, — a  beginning 
which  then  again  bears  the  germ  of  subsequent  ful- 
filments in  itself,  even  as  the  fruit  lies  hidden  in  the 
bud. 

On  this  interpretation,  therefore,  the  eschatological 
discourse  contains  the  exact  answer  to  the  question 
of  the  disciples,  and  it  is  from  this  sufficiently  ex- 
plained why  in  the  apostolic  epistles  the  expectation 
of  a  speedy  return  of  our  Lord  arose,  so  that,  for 
instance,  Paul  could  entertain  the  thought  of  a  pos- 
sibility of  himself  even  living  to  see  it  (1  Thess.  iv. 
15 ;  2  Cor.  v.  4,  and  elsewhere).  They  saw  the 
signs  foretokening  the  destruction  of  Jerusalem 
come  nearer  and  nearer,  and  had  not  yet  learned 
from  the  Lord  that  even  after  this  event  the  present 
economy  should  endure,  yea,  for  centuries.  The 
attentive  reader  will,  however,  not  overlook  the  inti- 
mations which  are  plainly  given  here  and  there  in 
this  discourse,  that  the  coming  of  the  Lord  should, 
nevertheless,  not  take  place  so  soon  as  many  beheved, 
and  that  with  Jerusalem's  destruction  the  last  word 
of  the  world's  history  would  not  by  any  means  be 
yet  uttered  (comp.  Matt.  xxiv.  48  ;  xxv.  5,  19  ;  Luke 
xxi.  24).  As  concerns,  finally,  the  relation  of  the 
different  Sjmoptics  to  one  another,  in  reference  to 
the  setting  forth  of  this  discourse  of  Jesus,  we  can- 
not agree  with  the  expositors  who  think  that  the 
praise  of  greater  originality  or  exactness  belongs  to 
Mark  or  Luke.  Unquestionably,  in  this  respect, 
Matthew  deserves  the  preference,  while  we,  on  the 
other  hand,  meet,  especially  in  Luke,  with  a  freer, 
more  fragmentary  redaction  of  the  whole  discourse. 
Many  utterances  of  special  importance  are  preserved 
more  complete  by  Matthew  and  Mark;  on  the  other 
hand,  we  meet  in  Luke  with  particular  singularia, 
which  in  and  of  themselves  deserve  the  highest  atten- 
tion, and  assist  the  view  over  the  great  Avhole  of  this 
discourse  in  many  relations.  For  the  locality  of  the 
discourse,  JIatthew  and  Mark  must  be  compared. 
An  admirable  picture  by  Begas  seizes  the  moment 
when  our  Lord  is  sitting  with  His  four  friends  at 
evening-time  upon  the  Mount  of  Olives,  and  is  dis- 
closing to  them  the  secrets  of  the  future. 

Vs.  5.  And  as  some  spake  of  the  temple. — 
Manifestly  these  words  were  not  uttered  after  but 
during  the  leaving  of  the  temple.  It  is  as  though 
tlic  disciples,  most  deeply  moved  by  the  farewell  to 


CHAP.  XXI.  5-24. 


319 


the  temple  (Matt,  xxiii.  3*7-39),  now  seek  to  become 
the  intercessors  for  the  heavily-doomed  sanctuary. 
They  show  Him  the  building  (Matthew),  which  yet,  far 
from  being  completed,  appears  to  promise  to  the  sanc- 
tuary a  longer  duration ;  the  masses  of  stone  (Mark), 
which  may  yet  defy  many  centuries ;  the  votive  offer- 
ings with  which  (Luke)  munificence  and  ostentation 
had  adorned  the  house  of  the  Lord.  These  avabrnxara 
had  been  for  the  greatest  part  offered  by  heathens ; 
for  instance,  the  holy  vessels  by  the  Emperor  Augus- 
tus, other  vessels  again  by  the  Egyptian  Philadelphus, 
especially  the  magnificent  golden  vine  which  Herod 
the  Great  had  presented,  as  Josephus  relates,  De  Bell. 
Jud.  vi.  5,  2,  A.  J.  XV.  11,  8.  If  we  now  consider 
that  according  to  the  prophetic  declarations,  for  in- 
stance, Ps.  Ixxii. ;  Isaiah  Ix.,  the  heathen  also  should 
bring  their  gifts  and  offerings  to  Zion,  it  is  then 
doubly  intelligible  that  the  Apostles  found  in  these 
very  objects  one  ground  the  more  for  their  hope  of 
the  continuance  of  the  sanctuary. 

Vs.  6.  As  for  these  things  which  ye  behold. 
— Nominative  absolute,  to  indicate  the  subject,  which 
now  in  our  Saviour's  discourse  is  to  be  made  suffi- 
ciently plain.  By  this  very  construction  the  anti- 
thesis becomes  the  stronger,  which  prevails  between 
the  light  in  which  that  which  is  seen  there  yet  displays 
itself,  and  the  fate  that  impended  over  it.  "  It  is  very 
remarkable  that  the  Hellenic  Gospel,  which,  accord- 
ing to  the  words  of  Christ,  has  especially  kept  in 
.mind  the  relation  between  beauty  of  manifestation  in 
its  truth  and  beauty  of  manifestation  in  empty  guise, 
has  attached  His  prophecies  of  the  destruction  of 
Jerusalem  and  of  the  judgment  of  the  world,  imme- 
diately to  an  allusion  to  the  beauty  and  I'ich  splendor 
of  the  temple." 

There  shall  not  be  left  one  stone  upon 
another. — Comp.  ch.  xix.  43,  44.  In  order  riglitly 
to  comprehend  the  full  force  of  the  antithesis,  we 
must  represent  to  ourselves  the  whole  magnificence 
of  the  sanctuary,  over  which  later  Jewish  scholars 
exclaimed  with  wonder,  "  He  that  has  not  seen  the 
temple  of  Herod  has  never  beheld  anything  glorious." 
See  the  notes  on  the  parallels  in  Matthew  and  Mark. 

Vs.  7.  When  .  .  .  and  what  sign. — Their 
question  is,  therefore,  a  dauble  one;  they  wish  to 
know  precisely  the  point  of  time,  and  to  recognize 
the  tokens  of  this  approaching  catastrophe.  Our 
Lord  answers  only  the  last  question,  while  He  in  re- 
ference to  the  first  gives  to  them  only  general  intima- 
tions (comp.  Matt.  xxiv.  34-36).  The  signs  which 
He  gives  are  at  the  same  time  of  such  a  nature  that 
they,  in  fact,  are  only  to  be  seen  precursorily  at  the 
destruction  of  Jerusalem,  but  will  appear  decisively 
and  in  their  full  force  only  at  the  end  of  the  world. 
It  is  here  as  with  the  boxes  containing  one  within 
the  other  [Chinese  boxes]. 

Vs.  8.  Take  heed. — In  Luke,  as  in  Matthew 
and  Mark,  the  warning  against  being  seduced  by 
false  Messiahs  stands  first.  It  is  not  to  be  denied 
that  before  the  destruction  of  Jerusalem,  so  far  as 
we  know,  no  deceivers  appeared  to  play  a  strictly 
Messianic  part ;  Bar  Cochba,  the  first  of  these  more 
than  sixty  deceivers,  did  not  come  up  till  afterwards. 
See  EtiSEBius,  H.  .K,  iv.  6.  But,  certainly,  there 
already  lay  in  the  misleading  influence  of  a  Jonathan, 
Theudas,  Dositheus,  Simon,  Menander,  and  others, 
the  germs  of  the  same  delusion  which  afterwards  ap- 
peared more  decidedly  in  the  form  of  a  false  Mes- 
siahship.  Bear  in  mind  how  the  Goetse,  by  promises 
of  miracles,  allured  many  thousands  into  the  wilder- 
ness, and  thereby  into  destruction.     Comp.  Acts  v. 


36,  37;  xxi.  38;  Homily  76  of  Chrysostom  on 
Matthew.  Thus  did  the  general  signs  of  the  world's 
end  begin  really  to  go  into  fulfilment  with  the  de- 
struction of  Jerusalem. 

Vs.  10.  Then  said  He  unto  them. — According 
to  the  representation  of  Luke  the  warning  against 
misleaders  was  only  something  preliminary,  an  intro- 
duction, as  it  were,  after  which  our  Lord  goes  on  to 
handle  the  question  proposed,  particularly  and  regu- 
larly. 

Nation  shall  rise  against  nation. — The  insur- 
rections, earthquakes,  famines,  and  other  plagues, 
which  are  here  adduced,  were  before  the  destruction 
of  Jerusalem  by  no  means  so  insignificant  as,  for  in- 
stance, De  Wette  asserts.  Bear  in  mind  the  massa- 
cres at  Ctesarea,  between  Syrians  and  Jews,  in  which 
20,000  of  the  latter  fell,  while  in  Syria  almost  every 
city  was  divided  into  two  armies,  which  stood  op- 
posed to  one  another  as  deadly  enemies ;  the  quick 
succession  of  the  five  emperors  in  Rome  within 
a  few  years,  Nero,  Galba,  Otho,  Vitelhus,  Vespasian, 
and  the  tumults  connected  therewith  in  wider  and 
narrower  circles ;  the  famine  under  Claudius,  Acts  xi. 
,  30 ;  the  earthquakes  at  the  time  of  Nero  in  Cam- 
pania and  Asia,  in  which  whole  cities  perished  ;  the 
singular  and  terrifying  signs  in  Judaea  of  which  Jo- 
sephus and  Tacitus  speak,  and  we  have  historical 
cases  enough  for  the  explanation  of  this  mysterious 
declaration  of  our  Lord.  Yet,  above  all,  we  should 
lay  the  emphasis  on  His  declaration  in  Matthew  and 
Mark,  that  all  these  things  are  only  apxal  wSiVor,  so 
that  we  have  by  no  means  to  understand  exclusively 
the  wars,  &c.,  which  were  to  take  place  in  the  inter- 
val of  forty  years ;  but  all  the  calamities  of  this  kind 
which  in  continually  mcreasing  measure  should  pre- 
cede the  end  of  the  world,  of  which  the  destruction 
of  Jerusalem  was  only  the  type.  In  another  form 
the  same  thought  is  still  more  intimated  than  ex- 
pressed in  that  which  immediately  follows,  vs.  12. 

Vs.  12.  But  before  all  these. — The  assertion 
of  Meyer,  ad  loc.,  that  this  statement  of  time  is,  per- 
haps, a  later  modification  of  the  tradition,  ex  evenlu, 
rests  upon  the  dogmatic  preconception  that  our  Lord 
could  not  have  predicted  to  His  disciples  that  their 
personal  persecution  should  precede  these  last  ca- 
lamities. But  the  farther  the  last  words  of  vs.  11 
extend  beyond  the  great  catastrophe  of  Jerusalem's 
destruction,  so  much  the  more  natural  is  it  also  that 
our  Lord  points  His  disciples  to  that  which  awaits 
them  even  before. — Shall  lay  their  hands  on  you, 
iiri^aKMiv. — Of  course,  with  a  hostile  mtent.  A  no- 
ticeable climax  is  found  in  the  here-indicated  perse- 
cutions. The  lightest  form  is  in  a  certain  sense  the 
delivery  over  to  the  synagogues,  namely,  in  order  to 
be  there  scourged,  comp.  Matt.  x.  17.  A  severe  con- 
flict impends  over  them  when  they  are  brought  be- 
fore kings  and  governors  to  give  a  testimony  to  the 
faith,  comp.  Matt.  x.  18.  The  worst  awaits  them 
when  they  (vs.  16)  shall  be  delivered  up  by  their  pa- 
rents, relatives,  and  friends.  However,  they  have  in 
the  midst  of  this  distress  a  threefold  consolation:  1. 
All  this  is  done  for  the  sake  of  the  Lord's  name 
(IVeKa),  comp.  Acts  v.  41 ;  2.  it  shall  turn  to  them 
for  a  testimony;  airo^-hairai,  here,  as  in  Phil.  i.  19, 
the  intimation  of  a  salutary  result;  the  persecutions 
mentioned  shall  serve  as  opportunity  to  the  apostles 
to  give  a  witness  concerning  their  Lord,  which  here, 
as  in  Acts  xviii.  11,  is  represented  as  something 
great  and  glorious.  Finally,  they  shall  in  such  mo- 
ments be  least  wanting  in  the  sense  of  the  nearness 
of  their  Lord. 


320 


THE  GOSPEL  ACCORDING  TO  LUKE. 


Vs.  14.  Settle  it  therefore  in  your  hearts. — 

See  on  ch.  xii.  11 ;  Matt.  x.  19,  20.  A  promise  of 
so  high  significance  might  be  fittingly  repeated. 
What  they,  according  to  our  Lord's  will,  are  to 
settle  in  their  hearts  is,  as  it  were,  an  antidote 
to  the  care  which  should  afterwards  fill  their  hearts. 
"Id  unum  lahorate,  ne  laboretis."  Bengel.  The 
ground  of  the  encouragement  is  the  ^70)  Siiau  of 
our  Lord,  that  involuntarily  reminds  us  of  the  Divine 
word  which  Moses  received  at  his  calling  at  the 
burning  bush,  Ex.  iv.  12. — Mouth  and  wisdom. — 
JUouth,  concrete  expression  for  the  words  themselves 
which  they  were  to  utter ;  wisdom,  the  gift  of  deliver- 
ing these  words  befittingly,  according  to  time,  place, 
and  the  like.  Thus  is  everything  needful  promised 
them  as  well  for  the  material  as  for  the  formal  part 
of  their  defence,  so  that  continued  opposition  should 
become  extremely  hard  for  their  antagonists.  It  is, 
of  course,  understood  that  here  it  is  not  an  absolute 
but  a  relative  impossibility  that  is  spoken  of,  and 
that,  therefore,  not  only  Acts  vi.  10,  but  also  vii.  51 ; 
xiii.  8-10,  and  other  passages,  must  be  compared. 

Vs.  16.  And  ye  shall  be  delivered  up. — The 
notices  of  the  Acts  and  of  the  Epistles  are  too  brief 
to  admit  of  the  mention  of  special  examples  of  the 
fulfilment  of  this  prophecy.  This  declaration,  more- 
over, is  not  addressed  to  the  Apostles  as  such,  but 
so  far  as  they  were  the  representatives  of  the  first 
believers  generally. — Some  of  you  shall  they  put 
to  death. — More  definitely  expressed  than  the  gen- 
eral cnroKTevova-iv  v/xai  in  Matthew.  Among  the  four 
auditors  of  our  Lord  was  found  James,  who  was  to 
be  the  first  martyr  [among  the  Apostles. — C.  C.  S.], 
and  Peter,  upon  whom  the  subsequent  prophecy 
(John  xxi.  18,  19)  was  fulfilled.  But  these  were  to 
be  only  the  first  fruits  of  an  incalculable  harvest  of 
martyrs,  who  in  the  course  of  the  centuries  should 
fall  for  the  cause  of  the  Saviour,  and  the  Apocalypse 
gives  us  only  a  vague  foreboding  of  what  outbreaks 
of  iniquity,  even  in  this  respect,  are  hidden  in  the 
bosom  of  the  mysterious  future. 

Vs.  lY.  Hated  by  all  men. — In  the  apostolic 
epistles,  e.  ff.,  Rom.  viii.  35-3Y ;  1  Cor.  iv.  9,  10 ; 
2  Cor.  xi.  23-29 ;  Heb.  x.  32-34,  we  find  a  rich 
array  of  proofs  for  the  exact  fulfilment  of  this  word, 
even  in  the  first  period  of  the  church.  Bear  in 
mind  also  the  dangers  which  the  flight  of  the  first 
Christians  to  the  Trans-Jordanic  Pella  gave  occasion 
to,  and,  above  all,  do  not  overlook  how  this  hatred 
also  in  its  different  phases  becomes  more  and  more 
intense  the  more  rapidly  the  history  and  development 
of  God's  kingdom  hastens  to  its  end. 

Vs.  18.  But  there  shall  not  a  hair. — Comp. 
ch.  xii.  7  ;  Matt.  x.  30.  Of  course  no  assurance  that 
they  should  in  no  case  be  slain,  but  only  that  they 
should  be  inviolable  upon  earth  so  long  as  they  were 
necessary  for  the  service  of  the  Lord,  as  also  that  even 
their  death  should  redound  us  a-uiTripiav  and  to  the 
glory  of  Christ ;  Phil.  i.  19.  And  with  this  promise  of 
absolute  security  in  a  negative  respect,  they  are  at 
the  same  time  also  assured  of  their  absolute  security 
on  the  positive  side :  By  your  endurance,  &c. 

Vs.  19.  Gain  your  souls.  KT-fimaSre. — Al- 
though the  KT-naaa^i  of  the  Jica'pfa  is  strongly  sup- 
ported by  external  authority,  yet  the  internal  argu- 
ments in  favor  of  the  reading  of  A.,  B.  [not  Cod. 
Sin.]  are  in  our  eyes  of  prevailing  weight.  "  The  He- 
cepta  is  an  interpretamentum  of  the  future  understood 
imperatively."  Meyer.  We  have  here,  therefore, 
the  obverse  of  the  promise,  vs.  18;  so  far  from  a 
hair  of  their  head  being  hurt  (comp.  Acts  xxvii.  34), 


they  should  on  the  other  hand,  by  their  perseverance 
in  the  midst  of  all  these  persecutions,  preserve  their 
souls,  their  life.  By  inrofJLovi)  we  are  not  to  understand 
patience,  but,  as  in  Romans  v.  4 ;  James  i.  3,  4,  en- 
durance ;  and  to  explain  KraaSiai  not  (De  Wette)  in 
the  sense  of  evpiaKuv,  Matt.  xvi.  25 ;  but  rather  in 
that  of  "maintain,  preserve."  (1  Thess.  iv.  4.)  It  is 
moreover  of  course  understood,  that  we  are  by  the 
preservation  of  the  soul  not  to  understand  the  natural 
life  in  itself,  but  the  true  life,  whose  loss  or  mainte- 
nance is  for  the  disciple  of  the  Saviour  the  greatest 
question  of  life.  [It  is  difiicult  to  indicate  in  Eng- 
lish the  double  meaning  of  ^vxv,  which  denotes  both 
soul  and  life. — C.  C.  S.]  By  endurance  they  were  to 
preserve  this  true  life,  even  if  they  for  it  should  lose 
the  life  of  the  body.  We  find  here  therefore,  in 
other  words,  the  same  promise  which  is  given  Matt. 
xxiv.  13  ;  Rev.  ii.  10,  and  elsewhere,  while,  on  the 
other  hand,  the  admonition  which,  according  to  the 
common  explanation,  is  found  in  this  verse:  Maintain 
the  soul  in  patience  (comp.  Heb.  x.  36),  rests  upon  an 
incorrect  reading,  and  without  doubt  would  have  had 
to  be  oth-erwise  expressed. 

Vs.  20.  And  when  ye  shall  see  Jerusalem. 
— Comp.  Lange  on  Matt.  xxiv.  15.  The  mention  of 
the  armies  stands  in  Luke  in  the  place  of  the  abomina- 
tion of  desolation  mentioned  by  Matthew  and  Mark, 
and  the  prophecy  of  Daniel,  which  is  very  especially 
important  for  the  Jewish  Christians  of  Matthew, 
Luke  leaves  out  in  his  representation.  The  very  un- 
certainty of  so  many  expositors  in  reference  to  the 
proper  signification  of  the  ^Se\vyiJ.a  ttjs  ipyifj-'iareai?, 
is  a  proof  the  more  how  much  has  been  done  for  the 
desecration  of  the  holy  ground,  so  that  we  scarcely 
know  any  longer  what  we  have  principally  to  under- 
stand. According  to  the  redaction  of  Luke,  even 
the  appearance  of  the  hostile  hosts  before  Jerusalem 
is  an  ominous  sign,  and  the  disciples  are  to  know 
that  even  with  the  most  valiant  defence,  there  is  no 
deliverance  any  longer  to  be  hoped  for. 

Vs.  21.  Then  let  them  which  are  in  Judeea. 
— Commendation  of  a  hasty  flight  as  the  only  means 
of  deliverance.  In  Judasa  one  finds  himself  in  the 
heart  of  the  population,  and  therefore  he  must  seek 
to  reach  the  lonesome  mountains ;  at  any  cost  he 
must  leave  the  city,  and  if  he  is  happy  enough  to  get 
out  of  it  at  the  right  time  he  shall  under  no  pretext 
return. — 'Ev  toTj  x'^'P"'^)  iiot  *'*  rer/ionibtis  (Bret- 
schneider,  De  Wette),  but  i?i  agris,  where  the  pi'in- 
cipal  Jews  often  inhabited  country  houses.  For  more 
particular  directions  as  to  their  flight,  see  Matthew. 

Vs.  22.  Says  cf  vengeance. — That  is,  not 
days  in  which  the  one  people  takes  vengeance  on 
the  disobedience  and  refractoriness  of  the  other 
people,  but  in  which  God  the  Lord  accomplishes  His 
judgments  upon  His  enemies.  Here  the  declaration 
of  Moses  (Ps.  xc.  11),  finds  its  application. — May 
be  fulfilled. — According  to  the  express  declaration 
of  our  Lord,  therefore,  the  fall  of  the  city  and  the 
temple  also  is  already  prophesied  in  the  Old  Testa- 
ment. We  may  call  to  mind  Deut.  xxviii.,  which  in 
a  certain  sense  may  be  named  the  ground-theme  which 
was  afterwards  further  carried  out  in  the  prophetical 
Scriptures.  Daniel  also  may  be  included,  yet  he  is 
by  no  means  especially  and  exclusively  meant.  In- 
stead of  a  citation  of  the  prophetic  word,  we  find  in 
Luke  only  a  general  statement,  which  however  evi- 
dently shows  that  this  whole  jtrophesying  of  our  Lord 
is  nothing  else  than  the  prolongation  and  continu- 
ance of  the  line  which  had  been  drawn  centuries 
before.     It  is  moreover  noticeable  how  recognizably 


CHAP.  XXI.  5-24. 


321 


the  stamp  of  Divine  retribution  was  impressed  upon 
the  fate  of  Jerusalem  and  the  temple,  even  for 
heathen  eyes.  We  may  call  to  mind  the  expression 
even  of  a  Titus  :  "  That  God  was  so  angry  with  this 
people  that  even  he  feared  His  wrath  if  he  should 
suffer  grace  to  be  shown  to  the  Jews,"  and  how  he 
refused  every  mark  of  honor  on  account  of  the  vic- 
tory obtained,  with  the  attestation  that  he  had  been 
only  an  instrument  in  God's  hands  to  punish  this  stiff- 
necked  nation.  Comp.  the  well-known  expressions 
of  Josephus,  as  to  the  height  which  the  wickedness 
of  his  contemporaries  had  reached. 

Vs.  23.  Woe  unto  them  that  are  with  child. 
— An  oval  not  of  imprecation,  but  of  bitter  lament, 
in  which  the  compassion  and  sympathy  of  the  Sa- 
viour expresses  itself.  [Equivalent  to :  Alas,  for 
them ! — C.  C.  S.]  Comp.  ch.  xxiii.  29.  Such  women 
would  be  less  fitted  for  rapid  flight,  without,  however, 
on  account  of  their  condition  finding  compassion. 
The  ground  of  this  fact  is  a  double  one :  great  dis- 
tress upon  earth  (entirely  general),  and  especially 
great  wrath  upon  this  people.  Thus  nowhere  does  a 
refuge  present  itself,  neither  in  nor  out  of  Judaea. 
Comp.  Is.  xxvi.  20  ;  Rev.  vi.  16,  17. 

Vs.  24.  And  they  shall  fall. — A  more  particu- 
lar setting  forth  of  the  fate  of  the  Jews,  which  the 
result  confirmed  most  terrifically.  According  to 
Josephus,  the  number  of  the  slain  amounted  to 
1,100,000;  97,000  were  dragged  as  prisoners  mostly 
to  Egypt  and  the  provinces.  Comp.  Deut.  xxviii.  64. 
• — "Earai  -KaTovfj-^vi],  Jerusalem  shall  be  a  city  trod- 
den down  by  the  heathen  ;  not  alone  an  intimation 
of  her  desecration  by  a  heathen  garrison  (De  Wette), 
but  a  designation  of  all  the  scornful  outrages  to  which 
the  capital  should  be  given  over.  Comp.  Lam.  iv. 
Nor  is  there  any  more  reason  here  by  the  entirely 
general  mention  of  i^vi)  to  understand  the  Romans 
exclusively.  On  the  other  hand,  we  may  here  find 
the  announcement  of  the  interval  of  centuries  in 
which  the  most  different  nations,  in  almost  uninter- 
rupted succession,  have  trodden  down  Jerusalem  : — 
Titus,  Hadrian,  Chosroes,  the  Mussulmen,  the  Cru- 
saders, and  the  later  dominion  of  Islam, — an  interval 
that  yet  endures,  and  whose  end  shall  be  appointed 
only  when  the  times  of  the  Gentiles  shall  be  ful- 
filled. 

The  times  of  the  Gentiles,  Kaipoi  iSivSiv. — 
Not  the  times  of  the  calling  of  the  Gentiles  (Stier), 
by  which  an  entirely  foreign  tliought  would  be  inter- 
polated ;  but  the  times  which  are  predestined  to  the 
Gentiles  for  the  fulfilment  of  these  Divine  judgments. 
That  by  Kaipoi  a  long  interval  is  intimated  (Dorner), 
appears,  it  is  true,  not  from  this  plural  in  itself,  but 
from  the  whole  connection,  according  to  which  these 
Kaipoi  shall  endure  even  to  the  final  term,  and  (comp. 
Matt.  xxiv.  29)  shall  finally  be  cut  short  by  the  last 
act  of  the  drama  of  the  history  of  the  world.  Re- 
markable is  this  expression  in  the  first  place,  because 
an  evident  intimation  Ues  hidden  therein,  that,  after 
the  fall  of  Jerusalem,  there  is  yet  a  period  of  indefi- 
nite duration  to  be  awaited  ;  and  secondly,  because 
a  thought  of  the  restoration  of  Jerusalem  gleams 
through,  which  is  elsewhere  expressed  even  more 
plainly. 


DOCTRINAL  AND  ETHICAL. 

1.  Without  ground  have  some  taken  offence  at 
the  manner  in  which  our  Lord  here  speaks  of  His 
Paruaia,  and  wished  to  discover  therein  an  irrecon- 

21 


cilable  antagonism  between  the  Synoptics  and  the 
fourth  Gospel.  John  also  knows  an  to-xarTj  ^^^t'paand 
a  personal  irapova-la  of  the  Lord,  although  this  in 
His  spiritual  Gospel  comes  forward  with  less  promi- 
nence into  the  foreground  ;  on  the  other  hand,  the 
Synoptical  representation  has  nothing  that  would 
favor  a  grossly  sensuous  conception  in  reference  to 
the  secrets  of  the  future.  We  should  have  good 
right  to  wonder  at  the  eschatological  conceptions 
which  are  found,  for  instance,  in  Paul's  Epistles  to 
the  Corinthians  and  Thessalonians,  if  they  had  not 
the  least  Christian  historical  foundation  in  just  such 
sayings  of  our  Lord  as  we  meet  with  in  this  discourse. 
The  narrative  of  the  Synoptics  must  in  the  nature  of 
tlie  case  be  offensive  to  all  those  who  from  dogmatical 
grounds  find  it  incredible  that  the  Lord  should  so 
long  beforehand  have  with  entire  exactness  foreseen 
and  foretold  the  destruction  of  Jerusalem  ;  but  never 
will  a  purely  historical  criticism  allow  itself  to  be 
guided  or  intimidated  by  such  a  purely  arbitrary  con- 
clusion a  non  posse  ad  ?ion  esse.  And  Vi'hoevcr  atten- 
tively compares  the  prophecy  with  the  result,  will 
soon  discover  that  it  is  entirely  impossible  to  think 
here  of  a  vatlcinium  post  eventum.  A  so  intimate 
amalgamation  of  two  so  heterogeneous  events  as  the 
destruction  of  Jerusalem  and  the  end  of  the  world, 
was  in  the  nature  of  the  case  only  possible  before, 
but  no  longer  after  the  former  event  had  taken  place ; 
besides  that  it  would  have  been  psychologically  im- 
possible for  the  inventor  who,  after  the  fall  of  Jerusa- 
lem, had  composed  this  discourse  and  put  it  in  the 
mouth  of  our  Lord,  to  give  so  simple,  so  general,  so 
brief  and  incomplete,  a  portrayal  of  the  destruction 
of  Jerusalem,  since  certainly  the  result  offered  him 
abundant  material,  and  therewith  an  irresistible 
temptation,  to  embellish  his  picture  with  richer  colors, 
and  to  make  his  prophecy  more  exciting.  Had  the 
Synoptics  not  written  until  after  the  destruction  of 
Jerusalem,  it  would  have  been  easier  for  them,  like 
John,  to  be  entirely  silent  about  the  event,  than  to 
place  it  in  such  a  light  that  the  very  event  seemingly 
convicted  the  prophecy  of  falsehood. 

2.  It  is  by  no  means  arbitrary  that  our  Lord  joins 
the  destruction  of  the  temple  and  the  end  of  the 
world  so  intimately  together.  For  on  tlie  one  hand 
it  is  historically  proved  that  the  fall  of  the  Jewish 
state  was  the  indispensably  necessary  condition  to 
free  the  youthful  Christendom  from  the  limits  of  a 
confined  nationality,  to  elevate  it  into  the  religion  of 
the  world,  and  therefore  mightily  to  prepare  the 
revelation  of  the  glory  of  the  Lord,  and  the  triumph 
of  His  kingdom  over  the  heathen  world.  On  the 
other  hand,  Jerusalem  and  the  temple,  even  in  the 
prophetic  Scriptures  of  the  Old  Testament,  bear  a 
typical  and  symbolical  character.  Zion  stands  there 
not  alone  as  the  local  seat,  but  also  as  the  visible 
image  of  the  whole  theocracy  in  its  settled  strength 
and  beauty,  and  the  whole  Christianized  world  may 
in  a  certain  sense  be  called  a  new  spiritual  Jerusalem. 
Is  it,  therefore,  a  wonder  if  the  judgment  upon  Jeru- 
salem serves  at  tlie  same  time  as  a  mirror  for  the  last 
judgment  of  the  world  ?  The  destruction  of  tlie  city 
and  the  temple  was  the  first  of  those  great  world- 
events  which  forwarded  the  brilliant,  triumphant, 
continually  more  powerful  coming  of  the  Lord.  Here- 
with the  series  of  events  is  opened  which  in  the 
course  of  centuries  was  destined  to  coiiperate  power- 
fully for  the  coming  of  (iod's  kingdom  on  earth. 
Ever  more  glorious  does  Christ  ajjpear  on  the  ruins  of 
annihilated  temples  and  thrones ;  in  continually  greater 
measure  do  the  here-indicated  tokens  of  His  coming 


322 


THE  GOSPEL  ACCORDING  TO   LFKE, 


appear ;  misleadings,  persecutions,  insurrections,  &c. 
Finally,  the  kingdom  of  light  celebrates  its  highest 
triumph,  after  the  might  of  darkness  has  immediately 
before  concentrated  its  highest  energy,  and  the  de- 
struction of  the  whole  earthly  economy  is  only  the 
continuance  and  completion  of  the  fall  of  the  original 
seat  of  the  IsraeUtish  Theocracy.  Whoever  shall 
hereafter  at  the  end  of  the  world  look  back  as  the 
Lord  here  looked  forward,  he  will  discover  that  the 
long  course  of  time  between  the  destruction  of  the 
Temple  and  the  destruction  of  the  World,  was  nothing 
else  than  a  great  interval  of  continually  richer  mani- 
festations of  grace,  and  of  continually  severer  judg- 
ments. 

3.  "  Die  Weltgeschichte,  das  WcltgerkJd.''^  "  The 
history  of  the  world  is  the  world's  judgment." 
Schiller.  The  eschatological  discourse  of  our  Lord 
is  especially  adapted  to  bring  into  view  as  well  the 
relative  truth  as  also  the  superficial  one-sidedness  of 
this  famous  word  of  the  poet.  That  facts  like  the 
fall  of  Jerusalem  are  Divine  judgments,  and  that, 
therefore,  the  history  of  the  world  may  be  called 
the  striking  revelation  of  an  inexorable  Nemesis, 
our  Lord  said  centuries  ago.  But  that  all  these 
Divine  judgments  are  only  preliminary,  only  typi- 
cal, only  prophecies  of  that  v,^hich  hereafter  shalj 
take  place  before  the  eyes  of  heaven  and  earth 
at  the  expiration  of  the  earthly  economy,  must 
be  just  as  little  forgotten.  The  Johannean  idea  of 
Kjj'iaris  finds  its  complement  precisely  io  the  Synopti- 
cal delineation  of  the  iffx°-Tr]  iitxfpa,  and  it  remains 
therefore  true,  that  the  poet's  utterance  of  the  icorld- 
judgment  of  history  must  be  complemented  in  this 
manner :  that  it  is  not  yet  for  that  the  final  judg- 
ment. 

4.  The  fall  of  Jerusalem  and  the  destruction  of 
the  Jews  stands  forth  here  not  only  as  a  destiny 
tragical  beyond  compare,  but  as  a  Divine  judgment, 
whose  ultimate  cause  can  be  obscure  to  no  believing 
Christian.  The  present  condition  of  Israel  is  the 
grand  argument  for  the  authority  of  the  Prophet  who 
proclaimed  all  this  eigjiteeu  centuries  ago,  and  whom 
they  therefore  unthankfuUy  rejected.  For  that  very 
reason  we  clearly  see  the  decided  uuchristianness  of 
such  an  emancipation  of  the  Jews  as  is  wont  to  be 
urged  in  our  days,  under  the  motto  of  freedom  and 
culture.  The  right  of  hospitality  for  the  banished 
ones  of  Judah  cannot  be  ardently  enough  enjoined, 
nor  too  large-hcartedly  practised  ;  but  it  becomes  an 
actual  injustice  when  Christians  suffer  themselves  to 
be  by  these  very  Jews,  only  temporarily  abiding 
among  them,  in  any  way  hindered  in  the  enjoyment 
of  their  Cliristian  privileges  and  in  the  practice  of 
their  Christian  duties.  But  this  modern  denial  of 
Christ,  therefore,  avenges  itself  not  less  than  the 
Jewish  rejection  of  the  Messiah ;  when  Christians 
bring  the  Jews  their  Christ  as  a  sacrifice,  the  Jews 
begin  with  material  and  moral  power  to  control  the 
Christian  state,  and  liberalism,  which  is  especially 
upheld,  moreover,  by  Jewish  Deistic  influence,  pre- 
pares the  wny  for  indifferentism,  which  finally — of 
course  always  under  tlie  excellent  motto  of  enlight- 
enment and  right — leads  to  Atheism.  Here  also 
holds  good  our  Saviour's  word :  fiKiirfre,  ^u?;  ttAoi'- 

Si)T6. 

[Without  pretendmg  to  concur  unqualifiedly  in 
all  these  remarks  of  our  author,  which  in  part  rest 
upon  Millenarian  views  that  I  do  not  share,  it  appears 
to  me  tiiat  there  is  great  force,  nevertheless,  in  his 
words :  "  When  Christians  bring  the  Jews  their  Christ 
as   a  sacrifice,  the  Jews  begin  with   material   and 


moral  power  to  control  the  Christian  state."  Take, 
as  an  instance,  the  assumption  of  the  Jews — an 
insignificant  fraction  of  our  population — to  dictate 
the  forms  of  the  fast  and  thanksgiving  proclamations 
issued  by  our  civil  authorities,  and  to  insist  on  every 
distinctively  Christian  feature — except  the  date — be- 
ing expunged  from  them.  How  long  will  the  Christians 
of  our  country  tolerate  tins  studious  omission  of  the 
name  of  Christ  m  documents  inviting  the  people  to 
a  worship  which,  for  nine-tenths  of  them,  can  only 
be  a  Christian  worship  ? — C.  C.  S.] 


HOMILETICAL  AND  PEACTICAIi. 

Appearances  deceive. — The  temple  in  the  days 
of  Jesus,  a  beautiful  form  without  life. — Earthly 
pomp  :  1.'  In  its  outward  brilliancy ;  2.  in  its  inward 
perishableness. — With  the  disciple  of  the  Lord  the 
sensuous  perception  must  become  a  viewing  with  the 
spiritual  eye. — The  Apocalyptical  tendency  in  the 
Chi-istian  life  of  faith  not  condenmed  or  opposed  by 
our  Lord,  but  satisfied  and  sanctified. — The  pecuhar 
dangers  to  which  the  disciple  of  the  Lord  is  exposed 
by  the  view  into  the  future. — The  false  Christs  who 
precede  the  coming  of  the  true :  1.  The  judgment 
that  precedes  them ;  2.  the  brilliancy  that  accom- 
panies them  ;  3.  the  shame  that  follows  them. — Dia- 
bolus  simia  JDei. — How  the  disciple  of  the  Lord  :  L 
Must  tremble  when  every  one  goes  carelessly  along  ; 
2.  must  not  be  terrified  when  every  one  is  seized  with 
horror. — The  end  is  not  yet :  1.  A  word  of  righteous 
joy ;  2.  a  word  of  holy  earnestness. — New  periods 
of  development  in  the  kingdom  of  Christ  joined  with 
mighty  convulsions  in  the  kingdom  of  nature  :  L  So 
was  it  ever ;  2.  so  is  it  yet ;  3.  so  will  it  hereafter  be 
in  the  highest  measure. — The  persecution  of  the  dis- 
ciples a  sign  of  the  coming  of  the  Lord  which  :  1. 
Will  be  given  first  of  all ;  2.  longest  of  all. — How 
the  loss  of  the  servants  of  the  Lord  becomes  a  gain 
to  His  cause  and  to  the  kingdom  of  God. — "  Perse- 
cuted but  not  forsaken,"  the  fate  of  the  disciple 
of  Christ. — "  I  will  give  you  a  mouth  and  wis- 
dom,"— how  this  word  has  been  fulfilled :  1.  In 
the  apostles  ;  2.  in  the  first  apologists ;  8.  in  the 
martyrs  ;  4.  in  the  reformers ;  5.  in  the  heroes  of  faith 
and  witnesses  of  every  time,  even  the  present. — The 
conflict  between  the  ties  of  blood  and  the  requirements 
of  the  Spirit. — The  security  of  the  Christian,  even  in  the 
most  threatening  danger. — How  endurance  preserves 
the  life  of  the  soul. — No  striving  to  preserve  external 
things  helps  when  God  has  resolved  to  destroy. — 
The  destruction  of  Jerusalem  :  1.  The  fulfilment  of 
the  Old  Testament  prophesying;  2.  tlie  touchstone 
of  the  New  Testament  prophesying. — Jerusalem  con- 
sidered in  its  dilferent  periods  :  1.  The  city  of  Mel- 
chisedek ;  2.  the  capital  of  David  ;  3.  the  dwelling- 
place  of  God ;  4.  the  murderess  of  the  prophets  and 
of  the  Messiah ;  5.  the  city  defiled  I)y  the  abomina- 
tion of  desolation  ;  6.  the  city  trodden  down  by  the 
heathen  ;  7.  hereafter  the  Salem  of  another  Melchisc- 
dck. — Jerusalem's  past,  present,  and  future. — The 
destruction  of  Jerusalem  an  event  which  proclaims : 
1.  The  shame  of  Israel ;  2.  the  greatness  of  our 
Lord  ;  3.  the  glory  of  the  kingdom  of  God  ;  4.  the 
vocation  of  the  Christian ;  5.  the  judgment  of  the 
future. 

Starke:  —  IIedingek:  —  Great  sin,  great  judg- 
ments.— Look  not  so  much  at  the  visible  and  perish- 
able, as  at  the  invisible  and  eternal. — Nova  Bibl. 
Tub. : — To  put  Christ's  name  forward,   to   come  in 


CHAP.  XXI.  25-36. 


323 


Christ's  name,  to  be  called  Christian,  is  not  all. 
All  this  deceivers  also  can  do. — Convulsions  in  church 
and  state,  but  especially  persecution  of  the  truth,  is 
an  omen  of  destruction. — One  ungodly  man  must  ever 
punish  another;  how  holy,  righteous,  and  terrible 
are  God's  judgments. — It  is,  ia  truth,  something  ter- 
rible that  when  the  judgments  of  God  break  in,  men 
do  not  become  better,  but  much  worse. — If  the 
righteous  man  has  a  righteous  cause  he  need  fear 
nothing.  —  Osiander  :  —  Although  in  persecutions 
many  a  confessor  of  Jesus  has  left  his  life  behind, 
yet  the  Gospel  cannot  be  blotted  out. — Cramer  : — 
Let  no  one  be  surprised  that  he  must  suiFer  inno- 
cently.— Brentius: — A  patient  spirit  is  better  than 
a  lofty  spirit. — Woe  to  the  land,  the  people,  the  city, 
from  which  God  hath  departed, — there  is  nothing 
more  left  than :  haste  to  deliver  thy  soul,  Gen.  xix. 
22. — Luther  : — Upon  the  days  of  grace  follow  the 
days  of  vengeance. — The  married  state  also  some- 
times a  state  of  woe. — Bibl.  Wirt. : — So  often  as  we 
behold  the  dispersed  Jews,  we  should  be  terrified  at 
God's  wrath,  sigh  over  them  and  pray ;  Rom.  xi.  20. 


Heubner  : — God  solemnly  proclaimed  the  abro- 
gation of  the  Mosaic  institute  when  He  destroyed  the 
temple. — Let  not  the  true  Christ  betaken  from  thee; 
there  is  only  one. — God  decrees  gradually  heavier 
and  heavier  trials ;  yet  the  time  of  suffering  is  de- 
fined by  ,Him. — Perseverance  and  faith  under  all 
afflictions  is  the  condition  of  the  deliverance  of  the 
soul. — There  is  a  holy  vengeance  of  God,  and  Jerusa- 
lem's fall  is  a  manifest  monument  of  His  retributive 
righteousness. — Arndt: — The  future  of  Jerusalem 
and  the  world, — the  inquiry  as  to  the  future :  1. 
When  is  it  permitted  us  ?  2.  How  is  it  answered  by 
the  Lord  ?  3.  Whereto  should  the  answer  serve  us  ? — 
ViNET  : — Etudes  ivangeliques,  p.  265.  Les  pierres  du 
temple. — Schleiermacher  : — Sermon,  Jan.  24,  1808, 
upon  Matt.  xxiv.  1,  2.  The  right  honoring  of  native 
greatness  of  an  earlier  time. — J.  J.  L.  ten  Kate  : — 
The  Wandering  Jew: — 1.  An  unexampled  wonder 
in  the  annals  of  the  world ;  2.  a  hving  testimony  of 
the  truth  of  Christianity ;  3.  a  future  revelation  of 
the  glory  of  God ;  4.  a  legitimate  creditor  of  every 
beUever. 


Second  Part  (Vss.  25-36). 
(Parallel  to  Matt.  xxiv.  29-41 ;  Mark  xiii.  24-37.) 

25  And  there  shall  be  signs  in  the  sun,  and  in  the  moon,  and  in  the  stars  [in  sirn  and 
moon  and  stars];  and  upon  the  earth  distress  [anxiety]  of  nations,  with  perj^lexity; 
the  sea  and  the  waves  roaring  [nations  in  perplexity  concerning  a  roaring  of  sea  and 

26  waves ^]  ;  Men's  hearts  failing  them  for  fear,  and  for  looking  after  those  things  which 
are  coming  on  the  earth :  for  the  powers  of  heaven   [the  heavens]   shall  be  shaken. 

27  And  then  shall  they  see  the  Son  of  man  coming  in  a  cloud  with  power  and  great  glory 

28  [great  power  and  glory].     And  when  these  things  begin  to  come  to  pass,  then  look  up, 

29  and  lift  up  your  heads;   for  your  redemption  draweth  nigh.     And  he  spake  to  them  a 

30  parable;  Behold  the  fig  tree,  and  all  the  trees;  When  they  now  shoot  forth  [have  put 
forth],  ye  see  and  know  [seeing  it  ye  know]  of  your  own  selves  that  summer  is  now 

31  nigh  at  hand.     So  likewise  ye,  when  ye  see  these  things  come  [coming]  to  pass,  know 

32  ye  that  the  kingdom  of  God  is  nigh  at  hand.     Verily  I  say  unto  you,  This  generation 

33  shall  not  pass  away,  till  all  be  fulfilled.     Heaven  and  earth  shall  pass  away ;  but  my 

34  words  shall  not  pass  away.  And  take  heed  to  yourselves,  lest  at  any  time  your  hearts 
be  overcharged  with  surfeiting  [or,  revelling],  and  drunkenness,  and  cares  of  this  life, 

35  and  so  that  day  come  upon  you  unawares.     For  as  a  snare  shall  it  come  on  all  them 

36  that  dwell  on  the  face  of  the  whole  earth.  "Watch  ye  therefore,^  and  pray  always  \lv 
iravrX  Kaipw],  that  ye  may  be  accounted  worthy  to  escape  all  these  things  that  shall  come 
to  pass  [are  coming],  and  to  stand  before  the  Son  of  man. 

1  Vs.  25.— According  to  the  reading  of  Tischendorf,  [Lachmann,  Meyer,  Tregelles,  Alford,]  eV  a-iropia  rixov^  [instead 
of  ijxovcnis,  Hecepta],  which  is  sufficiently  supported  hy  A.,  B.,  [Cod.  Sin.,]  C,  L.,  M.,  [R.,]  X.,  Cursives,  [Vulgate, 
Syriac,]  &c. 

■    2  Ys.  36. — With  Lachmann,  Tischendorf,  [Tregellos,  Alford,]  we  read  Si  instead  of  the  oiv  of  the  Reeepla,  according  to 
B.,  D.,  [Cod.  Sin.,]  Itala. 

variation  is  simply  connected  with  the  freer  foi-m  of 
the  redaction  of  this  discourse  of  our  Lord  in  Luke, 
to  which  it  is  at  the  same  time  to  be  ascribed  that  he, 
since  he  writes  for  the  Gentile  Christians,  does  not 
speak  of  the  flight  on  the  Sabbath,  of  the  shortening 
of  these  days,  and  of  the  false  Jewish  prophets,  while 
he  also  does  not  so  particularly  specialize  further 
at^ixela,  as  is  done  by  Matthew  and  Mark.  As  respects, 
moreover,  the  signs  themselves,  there  is  as  little  rea- 
son (Starke)  to  understand  by  the  sun  Antichrist,  by 
the  moon  and  the  stars  anticliristian  teachers,  as  (Bes- 
ser  and  others)  without  any  proof  to  understand  the 


EXEGETICAL  AND  CRITICAL. 

Vs.  25.  And  there  shall  be  signs. — The  Sa- 
viour does  not  now  turn  back  again  to  the  point  of 
time  of  the  destruction  of  Jerusalem,  but  He  states 
what  shall  take  jilace  after  the  Kaipo\  idvUiv  shall  have 
been  fulfilled.  The  consecutiveness  of  this  delinea- 
tion is  plainly  enough  indicated  by  the  Kai  of  Luke, 
and  it  is  purely  arbitrary  to  assert  (De  Wette)  that 
the  Evangelist  avoids  the  ei/^eajs  of  Matthew  because 
he  wrote  after  the  destruction  of  Jerusalem.     Tlie 


324 


THE   GOSPEL  ACCORDING  TO   LUKE. 


stars  metaphorically  of  mighty  princes,  and  the  roar- 
ing sea  of  the  tumult  of  nations.  Other  views  we  find 
given  by  Lange  on  the  parallel  in  Matthew.  Why  do 
we  not  rather  simply  believe  our  Lord  at  His  word, 
that  His  TrapoufTLa  will  be  accompanied  with  cosmic 
revolutions,  whose  actual  course  can  be  as  little  cal- 
culated as  their  possibility  can  be  denied  a  priori  ? 
It  was  kno^^Tl  even  from  the  Old  Testament  that  fear- 
ful signs  in  the  realm  of  nature  would  herald  the  day 
of  the  Lord,  see,  e.  g.,  Jer.  iv.  23 ;  Joel  ii.  30,  &c. 
Commonly  such  delineations  are  ascribed  to  the 
poetry  of  prophecy,  and  certainly  it  would  betray 
little  taste  and  little  intimacy  with  the  style  of  the 
Holy  Scriptures  if  one  upon  such  dicta  would  build  a 
definite  theory  as  to  the  future  destiny  of  the  heav- 
enly bodies.  But,  on  the  other  hand,  we  learn  even 
by  the  extension  which  natural  science  has  gained  in 
our  days  to  recognize  the  limitation  of  human 
science  even  in  this  sphere,  and  the  genuine  cosmo- 
logian  and  theologian  will  be  modest  enough  not 
here  too  rashly  to  take  the  word  "  impossible  "  upon 
his  lips.  We  are  wanting  in  any  fixed  henneneutic 
rule  to  determine  propria  marte  what  is  here  to  be 
imderstood  literally  and  what  tropically ;  only  the 
event  will  determine  where  in  this  case  Ue  the  boun- 
daries between  imagination  and  reality. 

On  the  earth  anxiety  of  nations This  allu- 
sion to  the  profound  anxiety  which  shall  fill  the 
human  world,  is  peculiar  to  Luke.  The  same  thought 
is  further  developed,  Rev.  vi.  12-15,  and  has  in 
itself  psychological  probability,  without  here  suppos- 
ing believers  to  be  entirely  excluded.  As  in  the 
animal  world  important  alterations  in  the  atmos- 
phere are  instinctively  perceived,  as  often  an  inex- 
pficable  presentiment  of  a  terrible  calamity,  whose 
breaking  in  is  feared,  makes  even  the  most  courage- 
ous pale  with  terror ;  so  does  our  Lord  give  us  to 
expect  that  an  obscure  presentiment  of  great  events 
shortly  before  His  Parusia  will  weigh  like  heavy 
Alps  on  many  a  heart.  Luke  speaks  of  a-n-opia  i^xo^s 
{see  notes  on  the  text)  as  an  indication  of  that  to 
which  the  anxiety  and  perplexity  of  the  nations  has 
relation.  The  roaring  of  the  sea  and  waves,  that  is, 
reminds  even  those  who  do  not  live  in  expectation 
of  the  coming  of  the  Son  of  Man,  of  terrible  things, 
nevertheless,  which  are  about  to  come  upon  the 
earth,  while  their  evil  conscience  testifies  to  them 
that  they  have  the  worst  to  expect  therefrom.  The 
allegorical  expositors  of  Scripture  here  only  under- 
stand again  the  sea  of  nations,  apparently  because 
they  find  it  a  little  apocryphal  that  the  ocean,  at  the 
approach  of  the  mortal  hour  of  this  visible  creation, 
should  roar  somewhat  more  heavily  than  wont.  We, 
for  our  part,  find  the  physical  signs  in  the  sea  not 
more  improbable  than  those  in  the  moon  and  the 
stars. 

Vs.  2G.  Men's  hearts  failing  them  for  fear, 
aTTo^iiX^iv,  that  is,  not  only  grow  rigid  (De  Wette)  or 
fall  into  swooning,  but,  as  Hesychius  interprets  = 
dTroTrreuuaTi^^erT^ai,  spiritu  destitui.  What  even  now 
not  unfrequently  happens  by  a  very  high  degree  of 
heat,  anxiety,  or  sorrow,  that  the  tension  of  the  mo- 
ment has  the  loss  of  life  as  a  consequence,  will  thou 
especially  no  longer  be  classed  among  the  rare  casual- 
ties ;  no  wonder,  since  even  the  pow^ers  of  heaven 
shall  be  shaken,  "perhaps  the  sustaining  and 
working  forces  of  the  heavenly  system,  with  their 
intluences  for  the  earth,  so  that  "the  Lord  finally  com- 
prehending all  together,  means  to  say,  '  Everything 
togetlicr  shall  give  way  and  finally  "fall  to  pieces, 
2  Peter  iij.  10-12.'  "  Stier.     According  to  De  Wette, 


this  phrase  from  Matthew,  forsooth,  limps  beJdnd, 
but  an  exegesis  which  does  not  feel  that  just  by  this 
terrible  word  the  sufiicient  explanation  of  the  just- 
portrayed  anxiety  is  given,  appears  itself  not  to  stand 
upon  a  wholly  good  footing. 

Vs.  27.  And  then, — Here  also,  as  in  Matthew 
and  Mark,  the  personal  coming  of  the  Messiah  at  the 
very  time  when  the  whole  visible  creation  threatens 
to  sink  into  a  chaos.  According  to  Matthew,  there 
is  finally  seen  first  the  sign  of  the  coming  of  the  Son 
of  Man,  afterwards  Himself.  According  to  Mark 
and  Luke,  on  the  other  hand,  the  appearance  of  the 
Messiah  upon  the  clouds — Mark  in  the  plural,  Luke 
in  the  singular — is  immediately  beheld,  while  these 
two  are  silent  as  to  the  c-nij.e'iov.  For  the  principal 
views  as  to  the  latter,  see  Laxgk  on  Matt.  xxiv.  80. 
It  may  be  very  well  supposed  that  the  cloud  of  light 
itself  which  bears  Him  and  the  glory  which  surrounds 
Him  might  be  this  a7]ixuov.  Compare  the  assurance 
of  the  angels  at  the  Ascension,  which  Luke  alone  has 
preserved  to  us.  Acts  i.  11,  that  the  Lord  shall  come 
again  even  so  (oD'tojs)  as  (oV  Tpoirov,  i.  e.,  iv  v^cpfATj, 
vs.  9)  they  had  seen  Him  go  towards  heaven. 
The  mention  of  the  appearance  and  activity  of  the 
angels  at  the  last  day,  we  find  only  in  Matthew  and 
Mark  ad  loc.  [and  in  almost  all  the  passages  in  the 
first  three  Gospels  in  which  our  Lord  refers  to  the 
day  of  judgment. — C.  C.  S.]  On  the  other  hand, 
Luke  lays  emphasis  on  the  practical  side  of  the  mat- 
ter, the  expectation  and  joy  with  which  the  disciples 
of  our  Lord,  who  are  conceived  as  then  still  living 
upon  the  earth,  shall  behold  the  approach  of  these 
things.  This  again  is  genuinely  Pauline,  comp.  Rom. 
viii.  19-23. 

Vs.  28.  And  when  these  things  begin  to 
come  to  pass. — There  is  not  the  least  reason  for 
understanding  by  tovtcdv  exclusively  what  is  last 
named,  the  coming  of  the  Son  of  Man  in  His  3d|a. 
This  manifestation  is  in  a  certain  sense  the  work  of 
a  moment,  and  when  this  shall  have  come  to  pass, 
then  is  the  redemption  of  His  own  not  only  near 
{i-yyi^et),  but  really  present.  Rather  are  we  to  un- 
derstand thereby  all  previous  tokens,  which  are 
named  vss.  25,  26,  and  which  must  necessarily  en- 
dure for  some  time  (tliercfore  also  a.pxofj.cvu>v).  These 
same  events  which  the  world  shall  gaze  on  with  help- 
less terror,  must  be  for  believers  an  awakening 
voice  to  joyful  hope  and  expectation,  since  these 
very  wSives  prove  that  the  birth-hour  of  their  salva- 
tion comes  with  every  moment  nearer  and  nearer. 
The  heads  which  hitherto  liad  often  been  bowed 
under  all  manner  of  misery  and  persecution,  must 
then  be  lifted  up,  comp.  Rom.  viii.  19;  James  v.  8. 

Vs.  29.  And  He  spake  to  them  a  parable. — 
Here  also,  as  in  vs.  10,  Luke  appears  as  narrator, 
while  with  Matthew  and  Mark  the  tone  of  discourse 
continues  undisturbed.  The  latter  is  internally  more 
probable.  The  former  is  a  new  proof  of  the  greater 
freedom  of  Luke's  redaction.  Moreover,  the  men- 
tion of  all  the  trees,  with  and  beside  the  fig-tree,  is 
peculiar  to  him.  Perhaps  our  Lord  speaks  here 
especially  of  a  fig-tree,  because  this  had  served  Him 
so  frequently  as  a  type  of  the  Israelitish  people,  • 
Mark  xi.  12-14;  Luke  xiii.  6-9.  But  that  Ue  here 
also  speaks  of  that  STOibolical  fig-tree,  in  other 
words,  that  He  designates  the  reviving  Israel  as  a 
prophet  of  His  near  approach  (Stier),  appears  to  us 
quite  as  unproved  as  that  the  Lord  means  to  allude 
to  the  amarum  and  vt-ncnatiun  quiddam  in  the  sap 
of  the  fig-leaves,  and  adduces  the  iucre»ieuia  malig- 
7iitatis,  as  presages  of  His  coming  (Ebrard).     In  both 


CHAP.  XXI.  25-36. 


325 


cases  the  mention  at  least  of  all  the  trees  would  be 
quite  incongruous,  and  we  therefore  consider  it  as 
better  to  assume  that  He  spolie  so  especially  of  the 
fig-tree  because  He  wished  to  designate  it  as  a  spe- 
cial kind  of  tree,  in  distinction  from  the  others. 

Vs.  30.  When  they  now  put  forth. — Design- 
edly Luke  expresses  himself  here  somewhat  less 
definitely  than  Matthew  and  Mark,  because  he  does 
not  intend  to  bring  into  prominence  the  specific 
peculiai'ity  of  the  fig-tree,  whose  leaves  develop 
themselves  at  the  same  time  with  the  setting  of  the 
fruit,  but  only  has  in  mind  that  which  is  common  to 
aU  trees.  With  the  various  kinds  of  trees  the  put- 
ting forth  of  leaves  is  the  token  of  approaching  sum- 
mer ;  whoever  sees  the  one  knows  then  of  himself 
that  the  other  is  at  hand. — 'A^'  eaurcSr,  "  etiamsi 
nemo  vos  doceat."  Bengel. — The  kingdom  of  God. 
— Here,  of  course,  agreeably  to  the  whole  text,  defi- 
nitely apprehended  as  regnum  glories. 

Vs.  32.  This  generation  shall  not  pass  away. 
— For  a  statement  of  the  diflerent  views  with  refer- 
ence to  the  signification  of  i)  yevea  avrr),  see  Lange, 
ad  loc.  The  explanation  that  our  Lord  had  in  mind 
the  generation  then  living  is  certainly  the  least  arti- 
ficial, while  every  other  gives  immediate  occasion  to 
the  conjecture  that  it  has  arisen  from  the  perplexity 
as  to  how  to  bring  the  prophecy  into  agreement  with 
the  fulfilment.  It  may  be  asked,  however,  whether 
the  words  ews  ^v  irdvTa  yiv-qrai  cannot  be  under- 
stood in  such  a  sense  that  they  make  the  explanation 
of  y^vio.  as  designation  of  that  generation  at  all 
events  possible.  By  itivra  we  have  no  longer  to 
understand  the  destruction  of  Jerusalem  in  itself, 
which  now  already  lies  behind  our  Lord's  view,  nor 
yet  His  irapovaia  itself,  for  in  the  following  verse 
there  is  again  mention  of  a  passing  away  of  heaven 
and  earth,  but  we  have  to  understand  the  presages 
of  His  coming  which  He  had  just  indicated  sym- 
bolically, as,  for  instance,  in  the  image  of  the  putting 
forth  of  the  leaves  of  the  trees.  These  presages  now 
occupy  necessarily  a  certain  period  of  time  {apxo- 
fx.evei}y,  vs.  28,  and  y'wecT^at,  used  of  things  of  this 
sort,  is  an  elastic  idea,  by  which  not  only  that  which 
is  momentary,  but  also  that  which  is  successive,  is 
expressed).  So  must,  therefore,  the  explanation  be 
permitted,  "  until  all  things  shall  have  begun  to  come 
to  pass,"  all  things,  that  is,  wliich  are  to  serve  as 
tne  previous  signs  of  His  coming ;  and  this  was  really 
the  case  during  the  life  of  the  contemporaries  of  our 
Lord,  who  in  the  destruction  of  Jerusalem  saw  the 
type  of  tlie  approaching  end  of  the  world.  He  wiU 
therefore  say ;  This  generation  shall  not  pass  away 
without  the  beginning  of  the  end  of  the  world  here 
foretold  you  having  come  to  pass  in  the  actual  de- 
struction of  Jerusalem.  Our  Lord  by  no  means  says 
that  everything  which  was  to  take  place  before  the 
Tf'Aos  will  be  omnibus  numeris  absohduni  atque  ad 
finem  perductum  before  a  generation  of  men  will 
have  passed.  The  question  cannot  be  merely  what 
yiyerrhai  signifies  in  itself,  but  what  it  is  to  signify  in 
this  connection.  An  explanation  of  this  verse,  it  is 
true,  in  which  no  difficulty  at  all  remains,  and  every 
appearance  of  arbitrariness  is  avoided,  we,  alas,  even 
at  this  day,  are  not  acquainted  witli. 

Vs.  33.  Heaven  and  earth  shall  pass  away. 
— After  the  discourse  has  risen  to  this  height,  there 
would  ensue  a  dreary  anti-climax,  if  we  would  recog- 
nize in  these  words  only  a  figurative  designation  of 
the  destruction  of  the  Jewish  state.  Our  Lord 
points  evidently  to  the  destruction  of  the  earthly 
economy,  which  shall  be  followed  by  the  appearance 


of  a  new  heaven  and  a  new  earth,  2  Peter  iii.  8-14, 
and  gives  assurance  therewith  that  even  then,  when 
an  entirely  new  order  of  things  shall  have  come  in, 
His  words,  in  particuLir  the  promises  of  His  com- 
ing, then  first  fully  understood  and  fulfilled,  would 
not  cease  to  remain  words  of  life  for  all  His  own. 
"  They  will  a{)prove  themselves  as  eternal  in  an  eter- 
nal church,  and  that  one  of  eschatological  charac- 
ter."    Lange. 

Vs.  34.  And  take  heed  to  yourselves. — The 
eschatological  discourse  in  Matthew  and  Mark  is 
concluded  with  a  description  of  tlie  unexpected  com- 
ing of  the  Parusia,  and  a  parabolic  allusion  to 
watchfulness,  which  we  have  already  met  with  in 
Luke  in  a  somewhat  different  form,  chs.  xii.  and  xvii. 
Instead  of  this  he  has  another  conclusion,  which,  in- 
deed, entitles  us  to  inquire  whether  the  Evangelist,  in 
a  freer  form,  has  condensed  the  main  substance  of 
the  admonitions  given  Matt.  xxiv.  43-51,  or  whether 
our  Lord  on  this  occasion  used  these  very  words. 
However  this  may  be,  his  rendering  has  so  much  the 
more  value,  as  it  in  some  measure  takes  the  place  of 
the  missing  parable  of  the  Ten  Virgins,  wliich,  ac- 
cording to  Matthew,  was  delivered  this  same  evening 
by  our  Lord,  but  has  been  passed  over  by  Luke. 
With  deep  wisdom  our  Lord  ends  His  eschatological 
discourse  by  leading  His  disciples  back  into  their 
own  hearts,  since  their  view  had  involuntarily  lost 
itself  in  the  far  future,  and  in  thinking  upon  the  uni- 
versal historical  character  of  the  events  here  foretold, 
they  might  very  easily  lose  out  of  mind  in  how  strict 
a  connection  this  Parusia  stood  with  their  personal 
salvation.  With  a  faithful  and  earnest  Trpoo-e'xeTe, 
He  begins  to  use  the  expectation  of  His  coming  for 
their  sanctification,  as  He  had  just  before,  vs.  28, 
applied  it  to  their  consolation.  He  warns  them  that 
their  hearts  be  not  burdened  as  by  a  spirit  of  deep 
sleep.  This  might  come  to  pass  through  three 
things :  KpanrdXr],  heaviness  and  dizziness,  such  as 
drunkenness  of  yesterday  gives,  t/LfStrj,  drunkenness, 
which  makes  them  for  to-day  unfit  to  reflect  ma- 
turely upon  their  highest  interests,  and  ixiplfuvais 
^iwriKous,  which  would  plague  them  for  to-morrow, 
and  impel  them  too  strongly  to  labor  for  the  meat 
that  perisheth.  The  one,  as  well  as  the  other,  would 
be  able  to  rob  them  of  tlie  clearness  and  sobriety  of 
mind  with  which  they  should  await  the  coming  of 
their  Lord.  Not  only  should  that  which  is  entirely 
uidawful  be  avoided,  but  also  that  which  is  relatively 
lawful  used  with  wisdom,  in  the  consciousness  that 
they  in  no  case  could  reckon  upon  it  for  a  long  time  ; 
for  the  great  day  was  to  be,  even  for  them,  the  ser- 
vants of  the  Lord,  an  unexpected  one,  alipviSios 
imcTTiJ,  comp.  1  Thess.  v.  3,  while  it  would  come 
upon  other  inhabitants  of  the  earth,  especially  those 
who  were  living  on  in  careless  quiet,  without  fellow- 
ship witli  Christ,  as  a  snare.  The  tcrtium  com^ 
parationis  lies  as  well  in  the  unexpectedness  as  in 
the  ruinousness  of  such  snares  as  are  commonly 
used  for  ravening  beasts.  'Eri  TravTas  tovs  ko^t)- 
fxevovs,  here  emphatic  for  a  designation  of  quiet  and 
comfortable  sitting,  comp.  Amos  vi.  1-6,  in  which 
they,  therefore,  are  taken  at  once,  as  soon  as  only 
the  snare  is  thrown  out  upon  them.  See  also  Jer. 
XXV.  29 ;  Kev.  xviii.  7,  8. 

Vs.  36.  Watch  ye  .  .  .  always. — Comp.  Mark 
xiii.  37 :  eV  Travrl  /caipeu  may  be  referred  quite  as  well 
to  aypuT^i/e^Tf  as  to  SeS/xevot.  The  former  is  prob- 
able, on  account  of  the  antithesis,  and  the  uncer- 
tainty of  the  Parusia  in  vs.  35,  which  requires  an 
unremitting  watch.     Watching  and  praying  are  here 


326 


THE   GOSPEL  ACCORDING  TO   LUKE. 


also,  as  in  Matt.  xxvi.  41 ;  1  Peter  iv.  V,  8,  joined 
together.  Aeofxtpot,  ha,  k.t.a.  indicates  the  frame  of 
mind  in  which  they  must  be  found  watching  and 
waiting;  icara^tw^riT^,  comp.  Luke  xx.  35;  2  Thess. 
i.  5,  not  "become  worthy,"  sennu  morali,  but  to  be 
accounted  worthy,  sensu  forensi,  digni^  habiti  atque 
declarati,  sc.  a  Beo.  The  word  appears  lq  the  same 
sense  Acts  v.  41. 

To  escape  all  these  things,  -nivra.  ravra,  liere, 
as  in  vs.  32,  especially  of  the  premonitions  of  the 
Parusia  considered  exclusively  on  their  terrifying 
side ;  for  to  escape  the  Parusia  itself  (which  is 
first  alluded  to  in  the  immediately  following  expres- 
sion) is  indeed  for  friend  and  foe  impossible.  He 
escapes  to  fxeAAovTu.,  who  is  not  carried  away  by  per- 
secutions, brought  to  apostasy  by  misleaders,  or 
robbed  of  courage  by  trial.  (The  genuineness  of 
raura  is  doubtful;  it  is  rejected  by  Tischendorf  and 
accepted  by  De  Wette ;  it  has  Httle  influence  on  the 
sense,  since,  at  all  events,  our  Lord  means  no  other 
future  things  than  these  of  which  He  had  just  spoken.) 
On  the  other  hand,  they  must  desire  above  all  things 
to  appear  before  the  Son  of  Man,  o-TaSfjvai  ^/j.-n-poa-^ef, 
K.T.\.  It  may,  indeed,  signify,  "to  pass  the  trial," 
as  in  Rom.  xiv.  4,  but  at  the  end  of  this  discourse  it 
is  very  probable  that  our  Lord  will  designate  there- 
with something  higher :  the  fearless  appearance,  the 
composed  standing  before  His  throne,  in  order  to 
view  Him,  to  serve  Him,  and  to  glorify  Hun.  "  The 
hriavvaywyi]  of  believers  is  meant,  and  this,  as  it  ap- 
pears, of  the  living,  because  as  a  condition  the  escap- 
ing of  all  the  tribulations  is  named,  1  Thess.  iv.  17 ; 
2  Thess.  ii.  1 ;  Matt.  xxiv.  31."  De  Wette.  This 
araSirivai  is,  therefore,  not  only  the  beginning,  but 
also  the  substance,  of  the  highest  happiness,  tlie  op- 
posite of  which  is  portrayed,  Ps.  i.  5  ;  Nahum  i.  6  ; 
Rev.  vi.  16,  17. 


DOCTRINAIi  AND  ETHICAL. 

1.  It  is  of  high  significance  tliat  our  Lord  ends 
His  prophetical  office,  immediately  before  Ilis  last 
suffering,  with  such  an  eschatological  discourse.  The 
course  which  our  Saviour's  teaching  has  taken  during 
His  jjublic  Ufe,  shows  the  type  of  the  natural  course 
of  development  of  Christian  dogmatics.  As  He  had 
appeared  with  the  preaching  of  faith  and  conversion, 
so  ought  at  all  times  the  pi-actical  questions  to  come 
first.  But  as  He  did  not  leave  the  earth  without 
having  also  disclosed  the  secrets  of  the  future,  so 
a  Dogmatics  which,  in  reference  to  the  eirxcfra, 
takes  an  indifferent  or  sceptical  position,  is  in  itself 
imperfect,  and  like  a  mutilated  torso.  It  lies  in  the 
nature  of  the  case  that  Christian  eschatology,  the 
more  the  course  of  time  advances,  must  become  less 
and  less  an  unimportant  appendix,  and  more  and 
more  a  locus  primarius  of  Christian  doctrine. 

2.  Whoever  asserts  that  the  expectation  of  a  pei'- 
sonal,  visible,  glorious  return,  which  shall  put  a  deci- 
sive end  to  the  present  condition  of  things,  belongs 
only  to  Jewish  dreamings,  which  one  from  a  Christian 
spiritualistic  position  may  look  down  upon  with  a 
certain  lofty  disparagement,  is  here  contradicted  by 
our  Lord  in  the  most  decided  manner. 

3.  What  our  Lord  here  announces  in  reference 
to  the  termination  of  the  history  of  the  world  is  only 
drawn  in  strong  and  broad  lines.  It  is  no  picture 
that  already  contains  all  the  traits  of  the  image  of 
the  future  complete,  but  a  sketch  with  which  the 
more  detailed  painting  is  outlined,  which  afterwards 


could  be  elaborated  by  the  hand  of  the  apostles. 
He  who  believes  in  the  unity  of  the  Spirit  in  our  Lord 
and  His  first  witnesses,  cannot  be  hindered  from 
seeking  in  the  Apostolic  Epistles,  or  in  the  Revela- 
tion, for  the  answer  to  many  questions  which  this 
eschatological  discourse  leaves  yet  remaining  for  us. 
Not  easily  will  any  one  be  able  to  show  in  this  last 
a  conception  for  which  the  fundamental  thought  is 
not  more  or  less  contained  in  this  escliatological  dis- 
course, and  which,  therefore,  might  not  be  named, 
with  entire  justice,  a  further  explanation  and  com- 
pletion of  the  same.  So  is  the  PauHne  doctrine 
of  the  restoration  of  Israel  only  the  development  of 
the  germ  which  we .  find  here,  Luke  xxi.  24 ;  so  is 
the  Apocalyptical  image  of  the  convulsions  of  the 
realm  of  nature  which  shall  accompany  the  coming 
of  the  Lord,  only  the  development  of  the  eschato- 
logical foundation  thoughts  already  given  here.  The 
eschatology  of  the  apostles  is  related  to  that  of  our 
Lord  as  the  nobly  unfolding  plant  to  the  bud  swell- 
ing with  sap ;  not  as  the  subsequently  clouded  sun 
to  its  earlier  brilliancy. 

4.  "  The  soul  works  on  the  body,  and  there  is  no 
member  or  part  of  the  body  that  does  not  feel  with 
the  soul.  So  shall  the  Lord  that  shall  come  work 
upon  all  creatures,  and  they  shall  not  be  able  to 
withdraw  themselves  from  His  working.  Even  before 
His  visible  appeai'ance  will  the  creatures  become 
aware  that  the  time  of  His  coming  is  at  hand.  The 
lifeless  creation,  that  bends  itself  without  opposition 
to  His  almighty  will,  and  men,  who  can  oppose  them- 
selves with  their  impotent  will  to  His  almighty  will, 
— both  shall  be  seized  with  the  terrors  that  hasten 
on  before  His  appearance.  The  heaven  and  the  sea, 
and  on  earth  men,  shall  have  forebodings  of  that 
which  is  to  come.  There  rests  upon  the  prophesy- 
ings  of  our  Lord  concerning  the  end, — threatening 
as  they  are,  terrible  as  they  sound, — nevertheless  an 
obscurity  by  which  their  terrible  impression  is  aug- 
mented. They  wait  for  their  literal  and  most  strik- 
ing interpretation,  for  their  fulfilment.  Before  this 
comes,  God's  hand  itself  has  veiled  them  in  a  twilight 
which  yields  to  no  human  endeavor;  but  when  the 
fulfilment  comes,  man  shall  not  only  clearly  know 
how  fully  it  fits  the  prophecy,  but  also  how  the  pro- 
phecy fits  the  fulfilment, — how  they  shall,  as  it  were, 
exactly  cover  one  another."     Lohe. 

5.  Although  our  Lord  in  this  eschatological  dis- 
course does  not  speak  expressly  of  His  Divine  nature 
and  dignity,  it  contains  so  powerful  and  incomparable 
a  self-testimony  of  Christ,  that  it  is  utterly  impossible 
not  to  ascribe  to  Him  who  so  speaks  a  superhuman 
character.  Nothing  is  to  be  compared  with  the  quiet 
majesty  of  that  word  :  "  Heaven  and  earth  shall  pass 
away,  but  My  words  shall  not  pass  away."  Scofiers 
think  exactly  the  opposite — namely,  that  heaven  and 
earth  shall  remain ;  the  words  of  our  Lord,  on  the 
other  hand,  be  forgotten  and  exposed  as  lies,  2  Peter 
iii.  3  set]/. — Yet  our  Lord,  who  ajiparcutly  delays  the 
promise,  will  not  rest  until  it  is  all  fulfilled.  J^aiiens 
quia  celeruus. 

6.  The  eschatological  discourse  is  also  remarkable 
on  this  account,  that  it  shows  that  a  connection  ac- 
cording to  the  intent  of  our  Lord  exists  and  must 
exist  between  ttiVtis  and  yvoims.  The  example  of 
the  apostles  and  the  teaching  of  the  Jrlaster  show 
anew  :  there  cannot  possibly  be  any  talk  of  yvwo-is  so 
long  as  no  irlaris  precedes  it.  Non  inteUir/ere  ut  ere- 
das,  sed  credere  ut  intelUgas.  Where  faith  however 
is  living,  it  feels  to  a  certain  extent  the  necessity  of 
also  knowing  the  secrets  of  the  future.     Our  Lord 


CHAP.  XXL  25-36. 


327 


satisfies  this  need,  so  far  as  the  receptivity  of  His 
people  permits  Him,  and  while  the  o-rjMe"t  ot  His  corn- 
in"-  are  only  images  of  terror  and  riddles  to  the  un- 
beUeving,  believers  are  at  the  same  time  the  yvwaTi- 
Koi  who^know  wliat  these  things  denote,  and  whither 
they  tend.  Their  faith  has,  therefore,  become  a 
knowing  ;  but,  on  the  other  hand  also,  this  knowing, 
which  is  still  very  limited  and  only  in  part,  leads 
arrain  to  faith,  and  must  end  in  ever  firmer  faith, 
hope,  and  waiting.  Per  fidem  ad  intellectum,  per 
intelledum  ad  firmiorem  fidem. 

1.  The  eschatological  discourse  of  our  Lord  may 
be  considered  as  a  type  of  a  fitting  and  edifying 
treatment  of  future  things  for  all  preachers.  Let  us 
consider  well  how  closely  this  doctrine  of  His  coheres 
also  with  the  prophetic  words  of  Scripture  ;  how  the 
chief  strokes  of  the  picture  are  placed  m  a  clear 
Uc'ht,  while  points  of  a  subordinate  importance  re- 
main veiled  iu  an  unprejudicial  obscurity ;  how  He, 
above  all,  delivers  this  teaching  not  for  the  satisfac- 
tion of  an  idle  curiosity,  but  uses  it  directly  for  ihe 
admonition,  for  the  consolation,  and  for  the  sanctifa- 
cation  of  His  own.  It  admits  of  no  doubt  that  had 
the  impendng  end  of  the  history  of  the  world  been 
always  written  of  and  spoken  of  in  this  way,  much 
less  offence  would  have  been  taken,  and  also  much 
less  offenct  would  have  been  given. 

8  It  it  not  impossible  that  our  Lord  on  this 
occasion  uttered  the  so-called  unwritten  expression 
.  of  which  Justin  Martyr,  in  Tryph.  ch.  xlvu.^,  makes 
mention  with  the  simple  words :  5ib  Kal  6  v"-^Tepo<! 
Kip^os  'I.  y.p.  d^^v,  and  which  has  all  the  interna 
traces  of  genuineness  :  "  In  that  m  which  1  shall  find 
you,  thereii  will  I  judge  you." 

9.  Compare  on  this  Pericope  the  Dies  me. 

roMILETICAL  A^-D  PRACTICAL. 


The  vi  ible  creation  must  perish  before  the  heaven 
and  the  rew  earth  appear.— The  joy  of  the  world 
perishes  o'ten  before  the  end  of  the  world.— If  the 
rio-hteous  scarcely  be  saved,  where  shall  the  ungodly 
and  the  snner  appear  ?— The  day  of  Christ  at  once 
a  day  of  .error  and  of  glory.— The  different  temper 
in  which  nen  go  towards  and  look  towards  this  day  : 
1    While  unbelief  yet  mocks,  faith  mourns  ;  2.  while 
unbelief  fears,  faith  hopes ;    3.  while  unbelief  de- 
spairs faith  triumphs.— The  ordinary  laws  ot  nature 
are  alohshed  when  the  kingdom  of  Christ  celebrates 
its  hirhest  triumphs.— The  coming  of  the   bon  ot 
Man:l.  Seen  by  all  eyes  ;  2.  surrounded  by  heavenly 
o-lory   3.  greeted  by  the  redeemed  with  joy.— Even 
Satun  prophesies  of  the  approaching  summer  of  the 
kino-don   of    God.— How   much    the  Christian,  by 
attentive  observation  of  the  kingdom  of  nature  and 
of  o-rae,  can  know  of  himself.— The  knowledge  ot 
the'hoir  which  has  struck  in  God's  kingdom  :  1.  Its 
grounG  •  2.  its  degree ;  3.  its  limits.— The  contem- 
porariQ  of  our  Lord,  even  in  their  Ufetime,  witness- 
es: l.Of  the  most  glorious  event;  2.  of  the  most 
t^rribh  event,  that  ever  the  earth  has  seen.— W  hat 
is  perjhable  and  what  remains.— Heaven  and  earth 
shall  pss  away,  but  My  words  shall  not  pass  away : 
1    ThesubUmity;  2.  the  truth;  3.  the  comfort;  4 
the  serms  depth,  of  this  utterance.— What  the  word 
of  our  .ord  shall  continue  for  His  people,  even  alter 
the  endof  the  world.— What  is  the  greatest  danger 
to  whic  the  disciple  of  the  Lord  is  exposed  at  the 
approau  of  the  day  of  His  coming  ?— He  that  is  full 
of  wine  cannot  be  full  of  the  Holy  Spirit,  Eph.  v.  lb. 


The  day  of  the  Lord  comes  unawares ; — woe  to  the 

man  whom  it  finds  wholly  unprepared  !— How  the 
best  preparation  for  the  coming  of  the  Lord  con- 
sists :  1.  In  watchfulness  ;  2.  in  activity  ;  3.  in  thought- 
fulness. — They  who  sit  down  in  selfishness  and  care- 
lessness, will  be  not  less  surprised  by  the  cud  than 
they  that  pass  the  night  at  their  wine. — Watching 
and  praying  must  we  await  the  Lord's  coming. — 
Nothing  higher  can  the  praying  Christian  desire  than : 
1.  To  escape  the  destruction  that  lights  upon  others ; 
and  2.  to  stand  with  all  His  people  before  the  Son 

of  Man.  ^    ,  .     ,    . 

Starke  :— They  that  have  not  feared  God  in  then- 
life,  shall  melt  away  for  terror  in  the  end.— Many 
weighty  things  have  already  come  to  pass  on  earth, 
but'the  weightiest  is  yet  to  be  looked  for.— Quesnel  : 

Whoever  has  despised  Jesus  in  His  humility,  will 

see  Him  against  his  will  in  His  majesty.- There 
comes  at  last  a  time  when  we  shall  be  redeemed  from 
all  that  is  a  burden  to  us,  2  Tim.  iv.  18.— The 
earthly-minded  regard  the  spring  as  the  most  conve- 
nient time  for  their  lust  and  desire,  but  true  Chris- 
tians as  a  tvpe  of  the  glory  and  resurrection  of  the 
children  of  God.— The  summer  a  beautiful  image  ot 
eternal  blessedness.— God  does  not  let  the  race  of 
the  ungodly  perish  till  all  is  come  to  pass,  which 
serves  as  the  proof  of  His  righteousness,  and  for 
their  punislunent.— True  Christians  who  seek  that 
which  is  above  in  heaven  are  as  the  birds  of  the 
heaven  who,  because  they  are  not  on  earth,  have  noth- 
ing to  fear  from  the  nets  of  the  fowler.— Brentius  :— 
Because  man  does  not  know  his  time,  he  must  learn 
wisely  to  accommodate  himself  to  the  time.— It  is 
God  alone  that  can  make  us  worthy  and  ready  for  the 
enjoyment  of  His  everlasting  glory.— Watchmg  and 
praying  men  ever  keep  together. 

On  the  Pericope ;— Fuchs  :— Concermng  the  re- 
turn of  Christ  and  the  hour  of  death :  1.   For  the 
uno-odly,  terrible ;  2.  for  believers,  joyful.— Lift  up 
yoSr  heads:  1.  In  good  days,  and  thank  the  Lord ; 
2  in  evil  days,  and  trust  the  Lord ;  3.  m  the  last 
days,   and  be  joyful  in  hope.— Uerberger  :— Con- 
cerning- the  last  Advent  of  Jesus  and  the  flower- 
buds  ol  the  last  day.— Otho  :— The  last  judgment. 
— Fresenius  :— The  redemption  of  Jesus  Christ  in 
its  different  aspects  :  1.  The  procuring  of  salvation  ; 
2  the  preparation  of  salvation ;  3.  the  complete  rev- 
eiation  of  salvation.— xVhlfeld  :— Behold  the  King 
cometh  to   thee   in  might  and  gjory.— Couard  :— 
Christian-mindednessin  evil  times.— Soucn on  :— Ihc 
comfort  and  admonition  of  Christ's  prophecy  ot  His 
comin-.— Stier  :— The  day  of  the  Lord's  return:  1. 
How  -"and  2.  whereto  it  is  placed  before  our  eyes.— 
Ranke  -—How  we  have  to  receive  our  Lord's  prophecy 
of  His  coming  again:  1.  With  deep  revereiice;  2. 
with  great  jov  ;  3.  with  holy  seriousness.— Rauten- 
BERG  ^— The  course  of  the  gospel  among  the  teri-ors 
of  the   time.— GAiiPP:-The   coming  again  of  our 
Lord  a  strong  incitement  to  a  godly  hie,  tor:  1.  1. 
awakens  the  spirit  to  a  Uving  hope ;  2.  it  inspires  in 
all  believing  hearts  sweet  comfort  even  in  the  dreari- 
est condition  of  the  kingdom  of  God;    3.  it  admon- 
ishes most  deeply  to  become  worthy,  by  prayer  and 
watchfulness,  to  stand  before  the  Son  ot  Man.-tL. 
Harms  —The  setting  forth  of  the   coming  of  our 
Lord  is  seasonably  done  even  in  the  Advent  season: 
1   It  awakens  sleepers ;  2.  shakes  the   presumptu- 
ous •  3  helps  the  wavering  to  a  decision  ;  -1.  strength- 
ens the  weak  in  faith.— Kkaussold  :— The  coming  of 
our  Lord  at  tlie  end  of  days:  1.  A  coming  to  judg- 
ment, and  moreover  ;  2.  a  terrible  and  glorious ;  3.  an 


328 


THE  GOSPEL  ACCORDING  TO  LUKE. 


undoubtedly  certain,  coming,  and  therefore ;  4.  a  com- 
ing for  which  we  should  perseveringly  wait  in  joyful 
faith. — Staudt  : — How  believers  demean  themselves 
at  the  coming  of  Christ :  1.  As  attentive  observers 
of  the  tokens  of  this  coming  ;  2.  as  joyful  spectators 


of  these  mutations  in  the  world ;  3.  as  those  delivered 
out  of  all  judgments. — Dr.  A.  Bomhaed  : — The  estab- 
lished heart  of  the  believing  Christian. — B.  Steger  : 
— Of  the  joyful  and  blessed  freedom  of  the  perfectly 
righteous. 


General  Conclusion  (Vss.  37,  38). 

37  And  in  the  daytime  [ras  17/xcpas]  he  was  teaching  [or,  was  wont  to  teacli]  in  tlie 
temple :  and  at  night  he  went  out,  and  abode   Qodged]  in  tlie  mount  that  is  called  the 

38  mount  of  Olives.     And  all  the  people  came  early  in  the  morning  to  him  in  the  temple, 
for  to  hear  him.^ 

I  Vs.  38.— After  vs.  38  some  t3ursive  manuscripts  have  the  Pericope  de  adultcra,  John  vii.  53— viii.  II.  On  internal 
prounds  the  reception  of  this  event  into  this  connection  is  vindicated  by  Lange  (Lebcn  Jesu,  ad  locuin).  Comp.  IjAnge  on 
Malthciv.    In  his  work  on  the  Gospel  of  John,  ad  locum,  the  author  has  modified  this  view. 


EXEGETICAIi  AND  CRITICAL. 

Vs.  BY.  And  in  the  da3rtime  He  was  wont 
to  teach. — Luke  does  not  at  all  mean  that  our 
Saviour  even  after  the  eschatological  discourse  con- 
tinued to  teach  in  the  temple,  but  he  simply  sums  up 
what  had  been  wont  to  take  place  in  the  days  im- 
mediately preceding ;  looking  back  therewith  to  eh. 
XX.  1.  This  appears  as  well  from  the  expression : 
^u  SiSdfTKoiv,  as  from  raj  -t^/xepas,  which  in  general 
refers  to  the  Sunday,  Monday,  and  Tuesday  of  the 
Passion-Week.  The  purpose  is  not  therefore  to  state 
that  our  Lord  delivered  the  eschatological  discourse 
also  in  the  temple,  but  only  to  indicate  that  so  long 
as  He  continued  in  the  temple  He  spoke  there  as  a 
Teacher,  and  was  listened  to  by  the  people  with  un- 
diminished interest,  so  that  He  by  no  means  saw 
Himself  constrained  to  leave  the  sanctuai'y  for  want 
of  hearers.  However,  the  account  of  Luke  must  be 
complemented  by  that  of  the  other  Evangelists.  In 
this  way  we  know  what  Luke  has  already  (vs.  5)  caused 
us  to  conjecture,  namely,  that  the  prophecy  of  the 
destruction  of  Jerusalem  was  not  delivered  till  after  the 
leaving  of  the  temple,  while  we  become  aware  from 
John  xii.  36  that  He  after  the  departure  from  the 
temple  hid  Himself  from  the  Jews  {iKpvUri),  which 
undoubtedly  appears  to  point  to  a  seclusion  of  some 
hours,  or  very  possibly  of  a  whole  day,  before  the 
beginning  of  the  last  conflict.  If  everything  does  not 
deceive  us,  then  all  took  place  in  the  Tuesday  of  the 
Passion-Week,  which  is  stated  Matt.  xxi.  ^0 ;  xxvi. 
5  ;  Mark  xi.  20 — xiv.  2  ;  Luke  xx.  1 — xxi.  36  ;  so 
that  we  find  no  other  day  in  the  whole  public  life  of  our 
Lord,  of  which  the  Synoptics  give  us  so  rich  an  his- 
torical survey.  The  occurrence  with  the  Greeks  in 
the  temple,  John  xii.  20-36,  may  have  taken  place 
on  the  Monday.  Over  the  Wednesday,  the  whole  of 
which  our  Lord,  as  it  appears,  spent  in  Bethany,  there 
is  spread  an  impenetrable  veil.  We  may  suppose 
(with  Lange)  that  He  on  this  day  made  the  wider 
circle  of  His  followers  acquainted  with  His  approach- 
ing suffering.  [The  extreme  difficulty  which  the 
apostles  themselves,  up  to  the  very  hour  of  our  Lord's 
arrest,  had  in  admitting  the  idea  of  any  such  tiling 
befalling  Him,  appears  to  render  it  exceedingly  im- 
probable that  the  wider  circle  of  His  disciples  had 
any  intimation  of  it  beforehand,  or  at  least  any  but 
the  most  general  intimation ;  there  is  certainly  not 
the  least  hint  in  any  of  the  Gospels  that  they  had. — 


C.  C.  S.]  The  conjecture  (Wieseler)  that  John  xii. 
44-50,  is  also  to  be  considered  as  a  part  of  an  address 
which  our  Lord  at  this  very  time  delivered  as  a  final 
address  to  the  people,  appears  tons  less  probable.  These 
concluding  phrases  after  the  general  account,  Jolui 
xii.  37-43,  appear  rather  to  bear  a  chrertomathical 
character,  and  to  contain  a  freely-condensal  summary 
of  that  which  at  all  times,  and  especially  in  the  last 
days,  had  been  the  main  substance  of  the  preaching 
of  our  Lord. 

Vs.  38.  And  all  the  people  came  early  in 
the  morning,  iipSrpi(e  Trphs  avTov.  I'e  Wette : 
"  Sought  Him  out  eagerly."  Accoi'dinj  to  LXX, 
Ps.  Ixxviii.  34  ;  Ixiii.  2  et  alib.  Better  ii  the  sense 
of  mane  veniehat,  see  Luther,  Vulgate,  .tfeyer,  and 
Ewald.  Designation  of  the  undiminishec  desire  of 
the  people,  who  could  scarcely  wait  for  the  day  in 
order  to  go  again  to  Him,  and  who  therewth,  so  long 
as  they  had  not  yet  been  wholly  misled  aid  blinded 
by  the  Pharisees,  continually  proved  that  they  knew 
how  to  appreciate  their  Prophet.  A  few  lays  after- 
wards we  see  all  changed,  see  ch.  xsiii.18.  This 
statement  of  Luke  is  worthy  of  note  on  ths  account 
also,  that  it  shows  that  the  few  last  daysvhich  our 
Lord  abode  in  the  temple  must  have  beenvery  long 
days,  on  which  therefore  there  could  not  hoire  wanted 
time  for  so  much  as  took  place,  for  iustarce  on  the 
Tuesday.  Tertullian's  translation  therefore  holds 
good,  I)e  hiculo  conve^iiebant ;  although  it  nas  a 
not  very  happy  thought  of  Grotius,  when  he  from 
this  early  hastening  of  so  many  hearers,  dr«v  the 
conclusion :  apparet,  non  caruisse  fructu  tnnifum 
illud  Chrisii :  aypvirve^Tt.  This  pregnant  admaiition 
was  certainly  not  fulfilled  merely  by  so  inaderpate  a 
proof  of  interest ;  besides,  it  had  not  even  ben  ad- 
dressed to  the  people,  but  specially  to  the  Twilve. 


DOCTRINAL  AND  ETHICAL. 

1.  See  on  the  Kceffelical  and  Critical. 

2.  The  imperturbable  composure  with  wlich  our 
Lord,  so  long  as  it  pleased  Him,  held  to  the  od  the 
post  assigned  Him,  and  continued  His  daily  uage  of 
teaching,  presents  a  striking  contrast  to  the  estless- 
ness  and  perplexity  of  His  enemies,  which  ijcreases 
every  moment.  Here  also  the  wisdom  ofthe  old 
word  of  Scripture,  Prov.  xxviii.  1;  Is.  lvii.21,  was 
revealed.  >. 

3.  The  unduninished  result  of  the  preafaing  of 


CHAP.  XXII.  1-6. 


329 


our  Lord,  in  which  He  was  able  to  rejoice  even  to 
the  very  last  day,  is  a  new  argument  for  the  volun- 
tariness and  unconstrainedness  of  His  surrender  to 
the  might  of  His  foes. 

4.  The  secret  of  the  unbroken  energy  which  our 
«Lord  revealed  even  unto  the  last  hour  of  His  public 
'life,  is  to  be  sought  in  the  holy  hours  upon  the  Mount 
of  OUves. 

5.  It  is  worthy  of  note  that  our  Lord,  so  far  as  we 
know,  on  the  last  Tuesday  and  Wednesday  of  His 
public  life,  performs  no  more  miracles  ;  tlie  time  for 
that  had  already  passed. 

HOMILETICAIi  AND  PRACTICAL. 

"As  long  as  I  am  in  the  world,  I  am  the  light 
of  the  world,"  John  ix.  5. — Our  Lord  does  not  leave 
the  temple  till  it  has  become  plain  before  all  men's 
eyes  that  He  leaves  it  as  Victor. — The  hen  does  not 
become  weary  of  calUng  her  brood,  even  when  she 
sees  the  eagles  coming  from  afar. — The  Mount  of 
Olives,  the  sanctuary  of  the  solitary  prayer  of  our 
Lord. — The  holy  consecration  to  the  agony  of  Geth- 
semane. — The  high  significance  which  the  principal 
mountains  of  the  Holy  Land  had  in  the  history  of  the 
Life  and  Passion  of  the  Lord.  Behind  Him  there 
already  lie  the  Mount  of  Temptation,  where  He  over- 
came the  Evil  One ;  the  Mount  of  the  Beatitudes,  where 
He  as  Teacher  proclaimed  the  constitution  of  His 
kingdom ;  the  Mount  of  the  Ti-ansfiguration,  where 
He  in  the  distance  beheld  His  suffering  and  His  glory. 
Before  Him  yet  lies  the  Mount  of  the  Cross,  where 
the  most  agonizing  strife  was  to  be  striven ;  the 
Mount  Of  the  Manifestation  (Matt,  xxviii.  16),  where 
the  most  glorious  triumph  was  to  be  celebrated ;  the 
Mount  of  the  Ascension,  where  the  noblest  crown  was 
to  be  attained. — The  final  stillness  before  the  final 
strife. — How  remarkable,  and  yet  how  indecisive,  the 


last  undiminished  interest  of  the  people  in  the  in- 
struction of  our  Lord  is. — The  early  and  week-day 
preaching  of  the  Lord. —  Ora  et  labor  a. 

Starke  : — When  the  end  of  their  life  draws  mani- 
festly near,  then  especially  must  servants  of  God 
faithfully  administer  their  function,  and  seek  thus  to 
conclude  it  worthily,  2  Peter  i.  13,  14. — Christ's 
servants  must  early  and  late  serve  tlae  Lord,  even 
to  the  end  of  their  life,  Acts  xiii.  36;  Is.  xl.  31. — 
Labor  for  our  neighbor's  salvation  must  be  joined 
with  prayer.  —  Quesnel  :  —  Oh,  how  happy  and 
blooming  is  the  Church  when  a  people  hungering  for 
God's  word  has  a  faithful  minister,  who  is  even  as 
hungry  and  eager  to  feed  them  therewith,  1  Thess. 
iii.  6,  10  ;  Rom.  i.  11. — To  neglect  God's  worship  and 
preaching  for  the  sake  of  comfort  and  convenience, 
is  not  capable  of  being  answered  before  God,  Ps.  xlii. 
4. — The  love  and  the  thronging  of  a  people  after 
God's  word  encourage  the  zeal  of  the  pastor  ;  the  zeal 
and  diligence  of  the  pastor  encourage  the  people,  1 
Thess.  ii.  8-13;  Prov.  xxvii.  1*7. — Arndt: — Jesus' 
threefold  elevation  :  1.  The  elevation  of  His  body ;  2. 
of  His  soul ;  3.  of  His  spirit.  "If  Jesus  had  need,  in 
order  to  preserve  to  Himself  freshness  and  vigor  for 
His  day's  work,  now  and  then  to  collect  Himself  in 
stillness  and  prayer,  we  need  it  yet  much  moi-e,  and 
the  unhappy  ones  who  know  no  still  hours  in  their 
life,  know  not  at  all  how  much  they  lack.  Not  in 
vain  does  the  old  proverb  join  labor  and  praying,  to 
intimate  thereby  that  prayer,  though  it  is  a  labor,  is 
at  the  same  time  an  enjoyment,  yea,  an  enjoyment  of 
all  enjoJ^nents  and  the  chief  refreshment  from  labor, 
the  chief  consecration  for  labor.  Verily,  they  have 
done  most  in  their  life  that  have  prayed  most,  and 
very  rich  matter  is  therefore  contained  in  the  little 
rhyme :  "  Halt  dicli  rein,  acht  dich  klein,  sei  gem 
allein,  niit  Gott  gemein  !  "  [Keep  thyself  pure ;  esteem  ■ 
thyself  of  small  account ;  love  to  h&  alone,  together 
with  God]. 


The  History  of  the  Passion. 

TJie  mwe  particular  and  intimate  Leavetaking  of  the  Saviour  with  His  Disciples  at  the  Appi-oach  of  the 

Final  Conflict. 


1.  The  Last  Conspiracy  of  His  Enemies,  assisted  by  Judas  (Cii.  XXII.  1-6). 
(Parallel  to  Matt.  sxvi.  3-5 ;  11-16  ;  Mark  xiv.  1,  2,  10,  11.) 

1  Now  the  feast  of  unleavened  bread  drew  nigh,  which  is  called  the  passover  [Tracr^i^a]. 

2  And  the  chief  priests  and  scribes  sought  how  they  might  kill  him ;   for  they  feared  the 

3  people.     Then  entered  Satan  into  Judas  surnamed  Iscariot,  being  [or,  who  was]  of  the 

4  number  of  the  twelve.  And  he  went  his  way,  and  communed  [consulted']  with  the 
chief  priests  and  captains,  how  he  miglit  betray  him  [deliver  him  up,  7rapa8o3-]  unto 

5,  6  them.  And  they  were  glad,  and  covenanted  to  give  him  money.  And  he  promised, 
and  sought  opportunity  to  betray  him  [deliver  him  up]  unto  them  in  the  absence  of  the 
multitude  [or,  without  attracting  a  multitude  together~\. 

[1  Vs.  4. — Revised  Version  of  the  American  Bible  Union. — C.  C.  S.] 

[2  Vs.  ■!.— npo5iSa)/m,  which  properly  means  "to  helray,"  is  only  used  in  the  Gospels  once  of  Judas,  in  the  form  of 
its  derivative  7rpo6oTr)5,  Luke  vi.  10.  Elsewhere  the  Evangelists  speak  of  him  as  "  delivering  up  "  the  Saviour,  leaving  the 
character  of  the  act  to  speak  for  itself. — C.  C.  S.] 


330 


THE  GOSPEL  ACCORDING  TO  LUKE. 


EXEGETICAIi  AI^B  CRITICAL. 

For  the  history  of  the  Passion  in  general,  and 
respecting  the  literature  belonging  to  it,  see  Lange  on 
Matt.  xxvi. 

As  respects  the  form  of  the  relation  of  the  history 
of  the  Passion  in  Luke,  he  has  on  the  one  hand 
much  in  common  with  the  other  EvangeUsts,  but  on 
the  other  hand,  also,  not  a  little  peculiai'  to  himself. 
Like  Matthew  and  Mark  and  John,  he  also,  in  this 
part  of  the  history  of  the  hfe  of  Jesus,  is  unquestion- 
ably most  detailed,  and  while  he,  in  the  beginning  of 
his  gospel,  upon  the  events  of  many  years  gives  only 
a  few  lines,  he  enables  us  at  the  end  of  it  to  accom- 
pany our  Lord  almost  step  by  step  upon  His  way  of 
sorrow.  Like  his  predecessors,  he  also  brings  into 
a  strong  light,  on  the  one  hand,  the  innocence  and 
greatness  of  our  Lord  over  against  His  enemies,  on 
the  other  hand,  the  adorable  providence  of  God  over 
against  the  free  acts  of  men.  In  the  choice  of  that 
which  he  relates  or  passes  over,  he  agrees  much  more 
with  Matthew  and  Mark  than  with  John,  who,  in  the 
history  of  the  Passion  also,  has  taken  a  way  pecu- 
liarly his  own.  And  yet  we  find  in  Luke  by  no 
means  a  spiritless  repetition  and  supplementing  of 
that  which  the  first  two  Synoptics  have  already  com- 
municated, much  as  in  many  respects  his  narrative  is 
undeniably  inferior  to  the  narratives  of  these.  The 
sequence  of  the  events  is  with  him  less  chronologically 
exact,  as  Byn^us,  Be  morie  Jesu  Christi,  ii.  pp.  12, 
13,  has  remai'ked,  comp.  e.  g.,  his  account  of  the 
celebration  in  the  passover-chamber  with  that  of 
Matthew  and  Mark.  How  much  less  complete  and 
well  arranged  is  his  narrative  of  the  agony  in  Geth- 
semane  than  that  of  the  others,  and  again  how  brief 
and  general  are  his  notices  of  that  which  took  place 
in  the  judgment-house  of  Pilate !  But,  on  the  other 
hand,  it  is  to  no  other  than  Luke  that  we  owe  a  num- 
ber of  notices  and  intimations  by  which  our  histori- 
cal knowledge  of  the  last  hours  of  our  Lord  is  partly 
cleared  up,  partly  enlarged.  He  alone  gives  the  names 
of  the  disciples  who  prepared  the  Passover — Peter  and 
John,  ch.  xxii.  8,  and  communicates  to  us,  vs.  15,  the 
affecting  words  with  which  our  Lord  opens  the  meal. 
Besides  him,  no  one  of  the  Synoptics  mentions  the 
disciples'  dispute  as  to  rank,  vs.  24  seq.,  which  in  all 
probability  was  the  occasion  for  the  i'oot-washing,  as 
well  as  also  the  remarkable  utterance,  vss.  28-30. 
At  the  agony  in  Gethsemane  he  alone  mentions  the 
strengthening  angel,  as  well  as  the  sweat  of  blood, 
vss.  43,  44 ;  he  has  also,  at  the  same  time,  in  this 
preserved  for  us  some  remarkable  words  of  our  Lord. 
All  the  Evangelists  relate  the  denial  of  Peter :  Luke 
alone  speaks,  vs.  61,  of  the  look  of  the  Lord.  All 
relate  the  night-session :  Luke  alone  gives  account 
of  the  official  session  of  the  Sanhedrim,  in  the  mor- 
ning, vss.  6G-71,  which  is  not  to  be  confounded  with 
the  former.  Without  him  we  should  have  remained 
in  ignorance  of  the  first  special  accusation  which  the 
Jews  had  preferred  to  Pilate  against  Jesus,  ch.  xxiii. 
2,  and  also  of  what  our  Lord  suffered  before  Herod, 
cli.  xxiii.  5-16;  of  His  address  to  the  weeping  wo- 
men, vss.  27-3 1 ;  of  His  first  woitl  on  the  cross,  vs. 
34 ;  of  the  absolution  of  the  Penitent  Thief,  vss. 
39-43 ;  of  the  last  exclamation  of  the  Dying  One, 
vs.  46 ;  of  the  part  taken  by  Joseph  of  Arimathiea 
in  the  Jewish  senate,  vs.  51,  and  many  other  minor 
traits  besides.  The  special  mention  of  the  women 
who  came  into  relation  to  the  suifering  Saviour  is 
pecuhar  to  Luke,  ch.  xxiii.    27-31,  and  also  vss. 


55,  56,  as  indeed  even  previously,  ch.  viii.  2,  3,  he 
had  given  a  special  statement  of  the  service  ren- 
dered by  the  Galilean  female  friends.  Taking  all 
together,  we  see  that  Luke,  in  the  history  of  the  Pas- 
sion also,  does  not  at  all  belie  his  character  as  phy- 
sician, as  Hellenist,  as  Paulinist;  and  for  the  very 
freshness  and  originality  of  his  deUneation  he  de- 
serves that  we,  even  after  tbat  which  has  been  re- 
lated respecting  the  history  of  the  Passion  by  Mat- 
thew and  Mark,  should  devote  to  his  narrative  a 
particular  investigation.  As  respects  general  topics 
which  he  has  in  common  with  the  two  before  named, 
in  particular  all  that  is  of  a  chronological,  archaso- 
logical,  and  topographical  character,  as,  for  instance^ 
Passover  and  Gethsemane,  Golgotha,  &c.,  we  must, 
as  a  rule,  in  order  to  avoid  too  great  a  prolixity,  refer 
the  reader  to  the  admirable  expositions  of  Lange  in 
the  Gospel  of  Matthew,  at  the  passages  in  question. 

Vs.  1.  No-w  .  .  .  dre-w  nigh. — In  the  beginning 
of  the  history  of  the  Passion,  Luke  agrees  most  with 
Mark,  although  he  is  chronologically  less  exact. 
The  decisive  transition,  in  Matt.  ch.  xxvi.  1,  from  the 
accomplished  prophetical  to  the  now  beginning  high- 
priestly  work  of  the  Lord,  does  not  appear  so  con- 
spicuously in  Luke,  although  it  is  plain  enough 
that  he  also  now  begins  to  give  account  of  a  new 
period. — The  feast  of  unleavened  bread,  which 
is  called  the  Passover. — An  exact  periphrastic 
designation  of  the  approaching  feast  in  its  M'hole  ex- 
tent (not  of  the  first  evening  alone),  as  was  requisite 
for  readers  who  were  not  acquainted  from  their  own 
observation  and  experience  with  the  Israelitish  Pass- 
over. 

Vs.  2.  Sought  how  they  might  kill  Him. — 
Here,  especially,  Luke  must  be  complemented  from 
Matt.  xxvi.  3-5.  It  appears,  then,  that  we  have  not 
to  understand  an  indefinite  and  planless  Cv^^^v,  but 
a  definite  assembling  of  a  part  of  the  Sanhedrim,  ap- 
parently the  first  one,  ad  hoc,  after  that  which  is 
mentioned  John  xi.  47-53.  This  gathering,  held  in 
the  palace  of  the  high-priest,  had  probably  a  more 
confidential  character,  and  was,  we  may  suppose,  in 
chief  part  composed  of  those  of  like  mind.  The 
theme  of  their  deUberation  was  in  general  TroJj  aviXu- 
ffiv  avTov.  That  their  will  is,  at  any  cost,  to  remove 
Him  out  of  the  way,  is  already  tacitly  understood : 
but  now  they  must  yet  further  become  agreed  upon 
the  manner  in  which  to  carry  out  their  purpose,  and 
that  this  costs  deliberation  as  well  as  effort,  Luke 
brings  to  view  by  :  for  they  feared  the  people. — 
Comp.  Mark  xiv.  2  ;  Matt.  xxvi.  5.  It  is  by  no  means 
their  intention  to  remove  our  Lord  out  of  the  way, 
even  before  the  feast  (Neander),  but  they  mean  to 
let  the  time  of  the  feast  go  by,  in  order  immediately 
afterwards  to  seize  the  favorable  opportunity.  Yet 
unexpectedly  the  carrying  out  of  the  murderous  plan 
is  hastened,  and  the  fulfilment  of  the  prophecy  of 
our  Lord,  Malt.  xxvi.  1,  2,  prepared  by  the  base  offer 
of  Judas. 

Vs.  3.  Then  entered  Satan. — Not  an  expres- 
sion for  the  completed,  fully  confirmed  resolution  of 
the  traitor  (De  Wette),  but  for  a  preparatory  in- 
fluence of  Satan  ■  upon  him,  whereby  a  later  decisive 
possession  (John  xiii.  27)  is  by  no  means  excluded. 
Not  all  at  once  does  Satan  possess  himself  of  the 
soul  of  the  unhappy  trtdtor.  Not  till  .after  several 
assaidts  does  he  fully  succeed  in  this.  His  plan 
itself  was  devilish,  but  not  less  the  carrying  out. 
For  more  particular  details  upon  this  transaction,  see 
Matt.  xxvi.  14-16.  The  anointing  at  Bethany,  which 
Matthew  and  Mark  narrate  previously,  Luke  passes 


CHAP.  XXII.  1-6. 


831 


over,  because  he  had  already,  ch.  vii.  36-50,  related 
something  similar.  Apparently  the  offer  of  Judas 
was  made  on  Wednesday,  after  the  Jewish  council 
had  separated  on  Tuesday  evening  with  the  pre- 
liminary conclusion,  "  Not  on  the  feast." 

Of  the  number  of  the  TTwelve. — It  is  worthy 
of  note  that  this  particular  circumstance  is  mentioned 
by-  all  the  Evangelists  with  so  much  emphasis.  So 
much  the  more  natural  is  the  question  how  precisely 
one  of  the  Twelve  could  have  come  to  commit  such  a 
crime.  That  Judas  was  a  man  of  peculiar  talents, 
who,  however,  more  than  even  the  other  disciples, 
had  been  filled  with  earthly-minded  expectations, 
cannot  be  seriously  doubted.  Only  he  can  become  a 
devil,  who  has  possessed  the  possibility  of  becoming 
an  angel.  In  his  expectations  he  now  saw  himself 
more  and  more  deceived,  when  he  became  aware  that 
our  Lord  did  not  at  all  make  the  desired  use  of  the 
enthusiasm  of  the  people ;  nay,  that  He  suffered  the 
Hosannas  of  the  people  to  decline  into  a  jubilee  of 
children.  This  disappointed  hope  must  have  made 
him  doubly  receptive  for  the  feeling  of  injured  self- 
love,  when  he  at  Bethany  was  humbled  before  the 
eyes  of  all,  and  his  covetousness  umnasked.  From  a 
Nazarene,  who  would  be  no  Messiah,  who  would  be 
only  a  Rabbi,  a  Judas  could  naturally  endure  no 
hard  words.  Perhaps  also  the  prediction  of  the 
(TTavpoodrjvat,  Matt.  xxvi.  2,  had  given  to  his  revenge- 
ful thoughts  more  form  and  fixedness,  while  his 
avarice  had  at  the  same  time  impelled  him  to  in- 
demnify himself  by  treachery  for  the  damage  which 
he  beheved  himself  to  have  suffered  by  Mary's 
anointing.  On  the  consequences  of  his  act  he  ap- 
pears in  truth  scarcely  to  have  thought,  but,  like 
a  drunken  man,  to  have  stumbled  along  on  the  dark 
way  of  destruction,  until  afterwards  his  eyes  were 
opened  in  the  most  terrible  manner  upon  his  guilt. 
By  no  means  is  the  opinion  well  grounded  that  he 
wished  to  constrain  the  Lord  to  free  Himself  by 
force  or  by  a  miracle  from  the  hands  of  His  enemies, 
and  so  to  reveal  His  majesty.  "  What  a  common 
comedian  nature  he  must  needs  have  been  to  let  his 
holy  Master  pass  unharmed,  as  profitable  capital, 
through  a  danger  as  through  a  speculation.  Ac- 
cording to  this  opinion  Judas  does  not  become  bet- 
ter, but  instead  of  a  devilishly  revengeful  man,  we  gain 
only  a  i-ascally  soul,  of  which  it  is  inconceivable  how 
Jesus  could  have  chosen  it  among  His  disciples." 
Ebrard.  On  the  contrary,  two  of  the  Evangehsts  give 
us  a  very  pregnant  intimation  that  the  treason  to- 
wards Jesus,  psychologically  considered,  cannot  be 
fully  comprehended  unless  we  assume  a  direct  Satanic 
influence,  of  course  not  without  the  guilt  of  the  traitor, 
who  had  voluntarily  and  stubbornly  opened  his  heart 
to  this  influence. 

Vs.  4.  The  captains. — These  had  a  very  impor- 
tant part  in  the  matter,  since  they  constituted  the 
clerical  police  of  the  temple,  who,  in  any  case,  would 
have  to  appoint  and  despatch  the  necessary  force  for 
the  arrest  of  the  Saviour.  They  were  the  subordi- 
nate executive  board  for  discharging  the  commands 
of  the  high-priest,  a  Levitical  corps  of  ofiicers  that 
stood  under  the  command  of  a  o-TparTjyo's,  while  by 
the  name  cTTpaTTiyoi  commanders  of  the  individual 
watches  are  denoted. 

Vs.  5.  And  they  were  glad.— Not  only  be- 
cause there  now  opens  to  them  the  prospect  of  the 
fulSlment  of  their  intended  wishes,  but  also  (Euthy- 
mius)  because  among  Jesus'  disciples  themselves  a 
spirit  of  unfaithfulness  and  hatred  begins  to  reveal 
itself.     In  this  joy  they  assume  the  obligation  {avvi- 


^evro)  of  giving  him  money,  and  Judas,  who  con- 
cludes the  bargain  with  them  {Q^u/j.oX6yriaei/),  seeks 
now,  on  his  side,  without  delay,  a  good  opportunity 
therefor.  Like  Mark,  Luke  also  speaks  only  of 
money  in  general,  without  a  more  precise  statement 
of  the  sum,  which  is  mentioned  by  Matthew  alone. 
It  is  entirely  without  ground  (De  Wette,  Strauss, 
Scholten)  to  consider  the  number  of  the  thirty  pieces 
of  silver  as  the  fruit  of  a  construction  of  the  history 
according  to  the  prophecy  of  Zechariah,  least  of  all 
if  we  assume  that  this  sum  was  only  intended  for  a 
prehminary  payment,  which  subsequently,  perhaps, 
if  the  plan  should  have  been  carried  out  success- 
fully, was  to  be  foUowed  by  a  more  considerable 
one. 

Vs.  6.  Without  attracting  a  multitude,  &Tep 
ox^^ov,  without  having  a  popular  tumult  arise.  The 
opposite,  see  in  Acts  xxiv.  18.  The  poetical  word 
arfp  used  only  here  and  in  vs.  35.  Without  doubt, 
a  quiet  execution  of  the  plan  appears  quite  as  desir- 
able to  Judas  for  himself,  as  the  chief-priests  consider 
it  necessary  in  the  general  interest.  Wickedness  is 
always  cowardly. 


DOCTRINAL  AND  ETHICAL. 

1.  With  the  last  Passover  the  hatred  of  the  prin- 
cipal Jews  towards  Jesus  has  reached  its  highest 
point.  The  reason  of  the  augmentation  of  this  hatred 
with  every  feast  which  the  Lord  celebrated  at  Jeru- 
salem, becomes  especially  visible  from  the  fourth 
gospel.  His  enemies  destroy  for  themselves  the  joy 
in  the  Passover  of  the  Old  Covenant,  and  rise  with- 
out knowing  it  to  slaughter  the  Passover  of  the  New 
Covenant.  No  fear  before  God,  only  fear  before  men, 
dwells  in  their  hearts ;  withal  their  irapotency  is  so 
great  that  they  are  not  able  to  carry  out  their  plans 
unless  they  find  an  accomplice  from  Jesus'  own  circle 
of  disciples. 

2.  By  the  mention  of  the  treachery  of  Judas  the 
veil  of  the  spiritual  world  is  lifted,  and  the  folly 
of  those  becomes  manifest  who  will  not  believe  in  a 
personal  influence  of  Satan.  After  the  Evil  One  has 
vainly  sought  (Matt.  iv.  1-11)  to  brmg  our  Lord  in 
person  to  apostatize,  he  now  seeks  to  destroy  His 
work,  and  to  mflict  upon  Him  through  one  of  His 
own  disciples  a  deadly  wound.  The  manner  m  which 
he  now  possesses  himself  of  Judas,  after  the  latter 
had  belonged  for  a  while  to  the  disciples  of  our  Lord, 
serves  as  a  new  proof  of  the  deeply  earnest  utter- 
ance, ch.  xi.  24-27.  "  Dicitiir  in  reprohos  intrare 
Satan,  cum,  reverso  Dei  metu,  extincta  rationis  luce, 
pudore  etlam  excusso,  sensus  omncs  occupaV     Calvin. 

HOillLETICAL  AND  PRACTICAL. 

The  approaching  of  the  last  Passover  of  the  Old 
Covenant. — The  very  diilereiit  manner  in  which  our 
Lord  and  in  which  His  enemies  prepare  themselves 
to  celebrate  the  feast.— Spite  and  despondency  united 
in  the  enemies  of  our  Lord. — Two  gatherings,  that 
of  our  Lord  with  His  disciples  and  that  of  the  chief- 
priests  and  scribes  :  1.  Here  the  composure  of  inno- 
cence, there  the  suspense  of  wickedness;  2.  here 
certainty  as  to  that  which  is  to  be  suffered,  there  un- 
certainty as  to  that  which  is  to  be  done ;  3.  here 
courageous  awaiting  of  danger,  there  unquiet  fear  of 
the  people. — The  Divine  and  the  human  plan  of  suf- 
fering.— The  first  steps  in  the  way  of  treason:    1. 


332 


THE  GOSPEL  ACCORDING  TO  LUKE. 


Their  preparation ;  2.  their  carrying  out ;  3.  their 
aim. — The  uncommonly  deep  significancy  of  a  first 
step. — Satan  in  the  way  to.  cast  down :  1.  Judas;  2. 
our  Lord ;  3.  himself. — The  hellish  joy  of  the  con- 
federates of  sin. — The  fearful  might  of  money. — The 
evil  covenant  of  Judas  with  the  enemies  over  against 
the  unsuspiciousness  of  the  faithful  disciples,  a  new 
proof  for  the  truth  of  the  saying,  Luke  xvi.  86. — 
Craft  and  covetousness  in  covenant  against  the  Re- 
deemer of  the  world :  1.  The  terrific  character  of  this 
covenant ;  2.  the  impotency  of  this  covenant ;  3.  the 
instructiveness  of  this  covenant. — The  greatest  crime 
that  was  ever  committed,  the  way  to  the  greatest 
blessing  of  the  world. — The  might  and  the  impotency 
of  sin:  1.  The  might,  a.  it  has  mighty  servants,  b. 
strong  weapons,  c.  ready  confedei'ates  ;  2.  the  impo- 
tency, it  is  not  capable,  a.  of  covering  its  own  shame, 
b.  of  shaking  the  composure  of  Jesus,  c.  of  frustrating 
the  counsel  of  God. — Judas  a  warning  example  of 
the  insufficiency  of  a  merely  outward  fellowship  with 
Christ. — Nothing  is  casualty,  nothing  without  pur- 
pose.— Even  the  mode  of  death,  like  the  time  of 
death,  predetermined. 

Starke  : — Nova  Bibl.  Tub. : — One  may  from  fear 
of  men  omit  or  postpone  the  sin,  and  yet  have  a 
plan  of  murder  against  Jesus  in  the  heart. — Like  and 


like  join  together. — Sin  has  its  degrees. — Woe  to 
covetous  priests  !  —  Cramer  :  —  Unfaithfulness  is 
widely  extended  upon  earth,  and  a  man's  foes  are 
often  they  of  his  own  house. — Quesnel  : — He  that 
has  once  made  room  for  Satan  in  his  heart  is  capable 
of  the  greatest  sins. — He  that  loves  sin  easily  finds 
opportunity  to  commit  it. — Whoever  sins  presump- 
tuously seeks  opportunity  thereto,  but  who  out  of 
weakness,  is  overcome  by  the  opportunity. — To  pro- 
mise evil  is  a  great  sin,  but  to  keep  the  evil  promise 
is  even  greater. — Heubner: — Christ  addresses  Him- 
self to  bring  Himself  as  a  sacrifice,  and  His  enemies 
to  sacrifice  Him  to  their  hate. — Judas  a  type  of 
those  who  value  all  religion,  Christianity,  and  the 
virtue  of  men  according  to  their  profitableness. — 
Jesus,  for  Judas,  had  His  price. — Interrogate  thyself 
whether  thou  wouldst  not  have  been  ready,  had 
enough  been  offered  thee  for  it,  to  give  up  Jesus, 
therefore  whether  thy  faith,  thy  virtue  have  a  price 
for  which  it  may  be  bought. — F.  R.  Arndt  : — The 
sudden  appearing  of  Judas  in  the  great  council :  1. 
His  coming:  2.  his  going. — Tholuck: — The  Passion- 
Week  makes  plain  in  Judas  to  what  degree  even  the 
human  heart  is  capable  of  being  hardened  that  has 
already  known  the  way  of  righteousness,  2  Peter 
ii.  2,  21. 


2.  The  Preparation  of  the  Passover  (Vss.  Y-IS). 
(Parallel  to  Matt.  sxvi.  17-19;  Mark  siv.  12-16.) 

7  Then  came  the  day  of  unleavened  bread,  when  the  passover  must  be  [had  to  be] 

8  killed.     And  he  sent  Peter  and  John,  saying,  Go  and  prepare  us  the  passover,  tliat  we 
9,  10  may  eat.     And  they  said  unto  him,  Where  wilt  thou  that  we  prepare?     And  he 

said  unto  them.  Behold,  when  ye  are  entered  into  the  city,  there  shall  a  man  meet  you, 

11  ]>earing  a  pitcher  of  water;  follow  him  into  the  house  where  he  entereth  in.  And  ye 
shall  say  unto  the  goodman  [master]  of  the  house,  The  Master  [Teacher]  saith  unto 
thee,  Where  is  the  guestchamber  [KaraAD/xa],  where  I  shall   [may]   eat  the  passover 

12  with  my  disciples?     And  he  shall  shew  you  a  large  upper  room  fm-nished:  there  make 

13  ready  [prepare  the  passoverl.  And  they  went,  and  found  as  he  had  said  unto  them: 
and  they  made  ready  the  passover. 

the  Synoptics  as  according  to  John,  our  Lord,  on  the 
]4th  Nisan,  at  the  same  time  witli  the  other  Jews, 
and  at  the  time  appointed  by  the  law,  ate  the 
Passover,  and  on  the  15th  suffered  the  death  on  the 
Cross.  We  believe  that  the  grounds  for  this  view 
in  Wieseler's  Chronolog.  Si/nopse,  p.  339  seq.,  have 
been,  it  is  true,  controverted  by  Bleek,  Tischendoif, 
and  others,  but  not  refuted ;  and  that,  moreover, 
there  is  just  as  little  reason  for  placing  the  meal, 
John  xiii.,  on  Wednesday  evening  (Wichelhaus),  as 
(Krafft, ChronoloffieundHarmo7iieder  4  Jivanffelien, 
Erlangen,  1848,  p.  125)  to  speak  of  two  meals,  and 
to  transfer  this  evening  to  the  12th  and  13th  Nisan. 
The  objections,  which  even  after  the  powerful  de- 
monstration of  Wiescler,  may  be  raised  from  an  en- 
tirely different  stand-point  against  the  view  accepted 
by  us,  are  not  unknown  to  us ;  but  we  beUeve  that 
these,  at  all  events,  are  of  infinitely  less  importance 
than  the  difliculties  in  which  one  involves  himself  if  he 
assumes  in  this  particular  an  irreconcilable  discre- 
pancy between  John  and  the  Synoptics.  Respecting 
the  Passover  controversy  of  the  ancient  church,  and 
its  relation  to  the  chronology  of  the  Passion  Week, 


EXEGETICAL  AND  CRITICAL. 

Vs.  V.  When  the  Passover  had  to  be  killed, 

e5«t  S)ve(T^at. — It  is  really  an  enigma  how  one  could 
ever  have  found  in  this  chronological  datum  of  Luke, 
and  in  the  words  of  our  Lord,  Matt.  xxvi.  IS,  a  ground 
for  the  entirely  unprovable  conjecture  that  our  Sa- 
vior ate  the  Passover  a  day  earlier  than  other  Israel- 
ites. Upon  every  impartial  person  the  begitming  of 
this  Pericope  makes  far  more  the  impression  that 
Luke  speaks  here  of  the  definite  day  on  which,  ac- 
cording to  the  appointment  of  the  law,  the  Passover 
lamb  had  to  be  slaughtered.  Only  on  this  day  was 
the  question  of  the  disciples.  Matt.  xxvi.  17,  perfectly 
natural ;  moreover,  the  beginning  of  the  discourse  at 
table,  preserved  by  Luke  alone,  vs.  15,  shows  that 
our  Lord  attributes  to  this  very  Passover  an  especi- 
ally high  significance.  As  to  the  rest,  it  is  not  here 
the  place  to  enter  into  detailed  discussion  as  to  the 
actual  day  of  our  Lord's  death.  Be  it  only  granted 
to  ua  to  express  our  conviction — the  result  of  special 
and  repeated  investigation — that  as  well  according  to 


CHAP.  XXII.  Y-13. 


333 


comp.  RiGGENBAcn,  I.  c,  p.  635  seq.,  where  at  the 
same  time  the  most  recent  hterature  on  this  question 
is  given.  See  also  :  Der  Tag  des  letzten  Paschatnalv- 
les  Jesu  Christi,  ein  harmonistischer  Versuch,  by 
Serno,  Berlin,  1859. 

Vs.  8.  And  He  sent  Peter  and  John. — Ac- 
cording to  the  more  detailed  account  of  Matthew 
and  Mark,  the  disciples  themselves  first  began  to 
speak  to  our  Lord  of  the  Passover  meal,  apparently 
on  Thursday  morning,  at  Bethany.  Perhaps  the 
Master  was  now  more  silent  than  of  old  ;  of  the  feast, 
without  doubt,  He  did  not  speak,  and  this  mysterious 
fact,  as  well  as  also  the  sight  of  numerous  pilgrims 
to  the  feast,  very  naturally  occasioned  the  disciples 
to  ask  the  question :  nov  ScAei?,  /c.t.\.  That  our 
Lord  would  eat  the  Passover  on  that  day  on  which 
it  niicst  be  slaughtered  they  tacitly  presuppose,  and 
perhaps  had  not  spoken  even  earlier  of  it  only  because 
the  prophecy  of  death.  Matt.  xxvi.  2,  has  filled  their 
hearts  more  than  the  thoughts  of  the  feast,  or  be- 
cause they  already  have  a  dark  presentiment  that 
this  Passover  would  be  something  entirely  different 
for  them  from  what  any  earlier  one  had  ever  been ; 
or  because  they  were  expecting  a  direct  intimation 
from  Jesus  Himself  before  they  betook  themselves 
to  the  capital,  whither  He  Himself  yesterday,  for  the 
first  time,  had  no  longer  gone.  If  we  compare 
Luke  with  the  other  Synoptics,  we  may  then  unite 
the  accounts  thus  :  that  at  a  preliminary  inquiry  of  the 
fiaiiriTai  as  to  the  ttov,  Our  Lord  gives  Peter  and  John 
a  definite  command  to  go  away  to  prepare  the  Pass- 
over ;  whereupon  then  they  now  repeat  with  more 
definiteness  the  natural  inquiry  as  to  the  ttov,  and 
now  receive  the  mysterious  direction  in  reference 
to  the  man  with  the  pitcher  of  water,  which  Mat- 
thew does  not  give  account  of.  It  is  still  simpler,  if 
we,  with  Tischeudorf,  and  others,  read  elwav,  and 
explain  the  fact  thus :  that,  vs.  9,  the  question  is 
really  brought  up  afterwards,  which,  strictly  speak- 
ing, ought  to  have  been  stated  before  the  command, 

vs";"  8. 

Vs.  10.  There  shall  a  man  meet  you. — In 
Mark  and  Luke  we  have  the  more  special  account  of 
the  condition  in  which  they  would  hud  the  furnished 
upper  room,  without  however  their  statement  being 
in  conflict  with  the  general  one  of  Matthew.  Our 
Saviour  gives  His  disciples  a  similar  token  to  that 
which  Samuel  once  gave  Saul,  1  Sam.  x.  2-5. — A 
man. — Although  he  is  here  represented  as  occupied 
in  a  menial  service,  comp.  Deut.  xxix.  11 ;  Josh. 
ix.  21,  we  have  not  necessarily  to  understand  a  slave 
(Sepp  even  knows  that  it  was  a  slave  of  Nicodemus), 
but  in  general  only  a  person  of  the  lower  classes ; 
the  pitcher,  the  carrying  of  water,  point  possibly  to 
domestic  preparation  for  the  coming  Passover,  and 
would  in  this  case  in  a  certain  measure  concur  as  a 
proof  that  We  have  here  to  do  with  the  ordinary  Pass- 
over day.  Luke  has  awafTrian  more  exactly  for  the 
airavT'fi<Tfi  of  Mark  :  He  will  so  meet  you,  so  come 
together  with  you,  that  you  will  go  one  way  with 
him. 

Vs.  11.  Ye  shall  say  to  the  master  of  the 
house. — Not  a  prophetic  but  an  imperative  future. — 
OiKoSetTTToTTjT  Tf)j  OIK.  a  pleonastic  expression  not  xm- 
usual  with  the  Greeks,  especially  in  the  more  famihar 
style. — The  Teacher  saith. — The  remarkable  words. 
Matt.  xxvi.  IS  :  "My  time  is  at  hand,"  are  omitted 
in  Mark  and  Luke,  while  they  on  the  other  hand 
render  the  address  to  the  master  of  the  house  in  the 
form  of  a  question. — To  KaroAu^a,  dwersorium  (Luke 
ii.  7),  then  also  coenaculum.  See  the  LXX,  in  1  Sam. 


ix.  22.  Mou  is  here,  at  all  events,  spurious,  and 
might  also  be  very  well  dispensed  with  in  the  paral- 
lel passage  in  Matthew. 

Vs.  12.  And  he,  eVeTcoj,  according  to  Mark  ain6s. 
— The  man  with  the  pitcher  of  water  has  now  accom- 
plished his  service,  and  the  master  of  the  house  now 
comes  in  his  place.  The  direction  which  the  disciples 
receive  is  so  precise  that  it  does  not  leave  them  one 
uncertainty  remaining.  They  will  find  an  upper  room, 
avayawv  (wliich  reading  appears  to  deserve  the  pre- 
ference above  that  of  the  liecepta,  aviiyeov,  and  even 
above  that  commended  by  Tischendorf  after  B.,  M.,  S., 
a.yJ)yaioi')^uTrep£ov,  an  upper  chamber,  used  often  as 
a  place  of  prayer  and  assembUng.  Comp.  Acts  i.  13. 
This  great  hall  {/j-fya)  is  moreover  ia-Tpcofxevov,  fur- 
nished with  pillows,  strati^  tricliniis,  and  so,  accord- 
ing to  Mark,  already  'droiixov,  so  that  there  would  need 
no  further  loss  of  time  for  the  purpose  of  putting  the 
hall  in  good  order. 

Vs.  13.  And  they  went. — We  may  assume  that 
the  way  of  the  apostles  led  through  the  water-gate 
(Nehemiah  viii.  1),  past  the  Pool  of  Siloam,  which 
as  is  known  furnished  almost  the  whole  city  with 
water,  and  that  they  there  also  met  the  man  witli  the 
pitcher  of  water.  Yet  there  was  a  spring  also  in  the 
neighborhood  of  Cedron ;  therefore  it  is  remarkable 
that  our  Lord  does  not  give  them  the  least  specitica- 
tion  as  to  the  way  which  they  had  to  take,  but  only 
tells  them  what  should  meet  them  on  the  way.  From 
Mark  xiv.  17,  it  seems  to  l)e  tlie  fact  that  the  two, 
after  having  punctually  fulfilled  the  duty  enjoined  on 
them,  returned  back  to  tlie  Master,  and  that  He  en- 
tered the  Passover  hall  with  all  the  Twelve. 


DOCTRINAL  AND  ETHICAL. 

1.  It  belongs  to  the  Divine  decorum  of  the  history 
of  the  Pass'ion,  that  our  Lord  celebrates  the  Passover 
at  Jerusalem,  at  the  time  appointed  by  the  law.  Had 
not  to-day  been  the  legally-appointed  evening  of  the 
feast,  on  which  every  Israelite  was  under  obligation 
to  eat  the  Passover  lamb,  there  would  have  been  pro- 
perly no  ground  for  at  this  particular  time  entering  the 
capital,  in  which,  as  was  well  known  to  Him,  His 
enemies  were  watching  for  Him.  But  now  literally 
the  way  of  obedience  has  led  Him  to  death,  and  the 
last  Passover  celebration  of  the  Old  Covenant  coa- 
lesces with  the  institution  of  the  Holy  Communion. 
Inasmuch  as  He  celebrates  it  in  this  way.  He  does 
away  forever  with  the  old  Passover,  as  He  did  away 
with  circumcision,  when  it  was  accomphshed  on  Him- 
self on  the  eighth  day,  ch.  ii.  21. 

2.  As  to  the  question,  how  we  have  to  understand 
the  prediction  concerning  the  man  who  should  meet 
them  with  the  water-pitcher,  we  have  the  choice  l)e- 
tween  five  possible  opinions :  — Invention,  accident, 
previous  concert,  revelation,  supernatural  knowledge. 
That  it  is  an  invention  (De  Wette,  Strauss,  Meyer),  is 
wholly  unproved.  The  analogy  with  Samuel  proves 
nothing.  It  would,  moreover,  have  been  incompre- 
hensible to  what  purpose  a  trait  apparently  so  insig- 
nificant should  have  been  invented  for  the  history  of 
the  Passion.  To  understand  accident  is  forbidden, 
as  well  by  the  precision  of  the  prediction  as  by  its 
exact  accomplishment.  Previous  concert  (not  only 
Paulus,  but  also  Olshausen,  Kern,  Krabbe,  Ncandcr, 
Braune,  in  a  certain  measure,  also  Langc)  is  certainly 
in  itself  not  impossible.  It  is  unquestionably  con- 
ccival)le  that  our  Lord  had  already  arranged  this 
matter  with  a  secret  friend  in  the  city.   However,  the 


334 


THE  GOSPEL  ACCORDING  TO  LUKE. 


tone  of  the  command,  the  analogy  with  1  Sam.  x.  2- 
5,  and  the  shnilarity  to  what  happened  at  His  pubUc 
entry  with  respect  to  the  ass-colt,  appear  to  indicate 
that  we  have  here  rather  to  understand  something 
supernatural.  With  the  ordinary  prophet  we  should 
be  able  here  to  assume  a  momentary  revelation,  by 
means  of  which  before  his  enlightened  view  the 
limits  of  time  and  space  vanished;  with  the  Lord, 
however,  we  can  here  see  nothing  less  than  the 
.activity  of  the  same  Divinely  human  knowledge  by 
which  He  was  rendered  capable  of  discovering  all 
which  He  must  fathom  for  the  accomphshment  of 
His  holy  intent.  To  find  even  in  this  case  a  mani- 
festation of  such  knowledge  can  have  nothing  strange, 
if  we  bear  in  mind  the  entirely  unique  importance 
wliich  just  this  Passover  celebration  had  for  our 
Lord  as  well  as  for  His  disciples.  Without  doubt, 
our  Lord  made  the  acquaintance  of  the  designated 
host  in  a  natural  way,  but  by  His  Divine  knowledge 
He  is  assured  that  this  friend  will  be  immediately 
ready  and  in  a  condition  to  receive  Him,  and  that  his 
servant  has  just  now  to-day  gone  out  to  the  spring 
before  the  city  in  order  to  bring  water.  Thus,  in  the 
manner  in  which  our  Lord,  as  the  Good  Shepherd, 
prepares  for  His  own  a  table  in  the  presence  of  their 
enemies,  there  is  displayed  an  admirable  knowledge 
of  the  human  heart,  of  a  definite  locality,  of  an  ap- 
parently casual  arrangement. 

The  view  that  our  Saviour  designedly  gave  this 
command  in  so  mysterious  a  form,  that  the  place  of 
the  celebration  might  remain  unknown  to  Judas,  and 
that  He  might  therefore  be  able  to  spend  the  eve- 
ning entirely  unobserved  with  His  own  (Theophylact, 
Neander),  cannot  indeed  be  mathematically  proved, 
but  yet  is  by  all  means  probable  on  internal  grounds ; 
the  result,  moreover,  showed  that  in  consequence  of 
this  arrangement  the  traitor  was  not  able  to  carry 
out  his  plan  until  later  in  the  night.  At  all  events, 
this  embassy  was  for  John  and  Peter  an  exercise  in 
faith  and  in  obedience ;  they  had  to  learn  therefrom 
to  follow  our  Lord  even  blindly,  even  when  they  did 
not  see  the  purpose  of  His  command,  and  in  the  fu- 
ture also  to  leave  the  care  of  their  earthly  interests 
unconditionally  to  Him,  under  whose  high  guidance 
they  should  never  lack  for  anything,  Luke  xxii.  35. 
At  the  same  time,  such  revelations  of  the  hidden 
greatness  of  our  Lord  might  be  for  them  a  coimter- 
poise  against  the  depth  of  humiliation  into  which  He 
was  soon  to  sink.  Without  doubt  they,  afterwards, 
in  dark  hours  of  life,  may  sometimes  have  still 
thought  upon  this  mysterious  errand,  and  looked 
back  to  its  satisfactory  issue. 

3.  This  whole  occurrence  is  a  speaking  proof  of 
the  greatness  of  our  Lord,  even  in  that  which  is 
small  and  seemingly  insignificant.  This  preparatory 
measure  shows  us  His  immovable  composure,  which 
He  preserved  even  in  spite  of  the  most  certain  pros- 
pect of  death  ;  His  holy  presence  of  mind  over  against 
the  secret  plotting  of  the  traitors;  but,  above  all. 
His  wisdom,  love,  and  faithfulness,  with  which  He 
cares,  even  to  the  end,  for  the  training  of  His  dis- 
ciples, and  gives  them,  even  in  a  slight  command,  a 
great  lesson  for  the  future.  Thus  does  He  remain 
even  to  the  end  in  silence,  and  in  speech,  m  temper, 
and  action,  perfectly  consistent  with  Hunself,  and 
goes  undaunted  and  quiet  as  a  lamb  to  the  slaughter, 


at  about  the  same  hour  in  which  the  Paschal  lambs 
were  bought  and  slaughtered. 

4.  Allegorical  interpretation  of  this  narrative 
among  the  ancients :  The  water-pitcher,  an  image  of 
the  insipid  and  burdensome  law  which  the  Jews  bore ; 
the  roomy  upper  chamber,  an  image  of  the  abundant 
room  for  all  whom  the  Saviour  has  invited  to  His 
spiritual  supper,  Luke  xiv.  21-23  ;  Rev.  iii.  20,  &c. 
Juster  is  the  remark  of  John  Gerhard:  Christushac 
sua  pnedictione  fidem  discipulorum  conjirmare  et  con- 
tra crucis  scandalum  eofs  rnunire  voluit,  ut  magis  ac 
magis  intelligerent^  nihil  temere  in  urbe  magistro  even- 
turum.  Even  because  our  Lord,  Uke  any  common 
Israelite,  observes  the  Passover  and  voluntarily 
humbles  Himself,  does  He  will  that  His  glory  shall 
shine  out  in  the  manner  in  which  He  makes  ready 
for  this  meal. 


HOMILETICAIi  AND  PKACTICAl. 

The  worth  of  trifles  in  general  and  in  sacred 
history,  particularly  in  the  history  of  the  Passion. 
— We  men  are  often  little  in  great  things,  the 
Saviour  is  great  in  little  things.  Even  by  His 
greatness  in  little  things.  He  shows  Himself:  1.  The 
image  of  the  invisible  God  ;  2.  the  perfect  Redeemer 
of  the  world  ;  3.  the  best  Guide  of  His  people ;  4. 
the  noblest  example  for  imitation. — Our  Lord  is,  even 
on  His  last  day  of  earth,  faithful  to  the  high  principle 
which  He  uttered  at  His  first  appearance.  Matt.  iii. 
15. — Peter  and  John  here  also,  as  often,  united.  John 
XX.  1 ;  Acts  iii.  1 ;  iv.  19. — In  every  perplexity  the 
disciple  may  turn  to  Jesus. — Even  the  man  with  a 
pitcher  of  water  must  have  his  place  in  the  history 
of  the  Passion. — The  significance  of  apparently  in- 
significant and  subordinate  persons  for  the  carrying 
out  of  the  counsel  of  God,  for  example,  2  Kings  v.  2 ; 
Acts  xii.  13;  xxiii.  16. — There  exists  more  evil  but 
also  more  good  than  shows  itself  to  the  superficial 
view. — Even  in  the  most  corrupted  city,  Jesus  finds 
hidden  friends  and  knows  them. — "  I  will  come 
unto  him  and  sup  with  him." — The  best  in  the  house 
of  His  friends  is  for  the  Lord  not  too  good. — The 
obedience  of  faith  is  never  put  to  shame. — The  true 
disciple  of  Jesus  is  faithful  not  only  in  the  great,  but 
also  in  the  small. — He  loved  His  own  even  to  the 
end,  John  xiii.  1. 

Starke  : — Kova  Bibl.  Tub. : — How  shall  we  pre- 
pare and  address  ourselves  to  worthy  enjoyment  of 
the  Paschal  lamb  of  the  New  Covenant  in  His  feast 
of  love  ?  1  Cor.  xi.  28. — Not  our  will  but  Thine,  0 
Lord,  be  done.  Acts  xxi.  14. — God  provides  His 
own  with  habitation  and  shelter,  even  though  they 
have  nothing  of  their  own  in  the  world.  1  Kings 
xvii.  9. — That  we  find  everything  in  the  world  as 
God's  word  has  said,  is  an  irrefutable  proof  of  the 
truth  and  divinity  of  the  Scriptures. — Heubner  : — 
Notwithstanding  His  high  vocation,  Jesus  thinks  also 
on  the  little  concerns  of  love. — The  disciples  obey 
willingly,  without  making  objections  that  were  very 
obvious. — Besser  : — In  wonderfully  beautiful  simpli- 
city they  did  as  the  Lord  had  commanded  them ; 
that  was  a  true  communion  temper. — Fr.  Arxdt  : — 
1.  The  signification  of  the  Paschal  lamb ;  2.  the  pre- 
paration for  the  same. 


CHAP.  XXII.  14-23. 


335 


3.  The  Passover  and  the  Celebration  of  the  Lord's  Supper  (Vss.  14-23). 

(Parallel  to  Matt.  sxvi.  20-29 ;  Mark  xiv.  17-25 ;  John  siii.  21-35.) 

14  And  when  the  hour  was  come,  he  sat  clown  [rechned  at  table],  and  the  twelve 

15  [cm.,  twelve^]  apostles  with  him.     And  he  said  unto  them,  With  desire  I  have  desired 

1 6  to  eat  this  passover  with  you  before  I  suffer :  For  I  say  unto  you,  I  will  not  any  more 

17  eat  thereof,'  until  it  be  fulfilled  in  the  kingdom  of  God.     And  he  took  the^  cup,  and 

18  gave  thanks,  and  said.  Take  this,  and  divide  it  among  yourselves:  For  I  say  unto  you, 
I  will  not  drink  of  the  fruit  of  the  vine,  until  the  kingdom  of  God  shall  [have]  come. 

19  And  he  took  bread,  and  gave  thanks,  and  brake  it,  and  gave  unto  them,  saying.  This  is 

20  my  body  which  is  given  for  you :  this  do  in  remembrance  of  me.  Likewise  also  the 
cup  after  supper,  saying,  This  cup  is  the  new  testament  in  my  blood,  which  is  shed  for 

21  you.     But,  behold,  "the'hand  of  him  that  betrayeth  me  [delivereth  me  up]  is  with  me 

22  on  the  table.     And  [For*]  truly  the  Son  of  man  goeth,  as  it  was  determined  [Kara  to 

23  wpio-jaei/ov] :  but  woe  unto  that  man  by  whom  he  is  betrayed  [delivered  up]  !  And 
they  began  to  inquire  among  themselves,  which  of  them  it  was  [might  be]  that  should 
[was  about  to]  do  this  thing. 

1  Vs.  14.— The  m^Ka  of  the  ntxtpta  is,  with  Lachmaim,  Tisohcndorf,  [Meyer,  Tregelles,  Alford,]  omitted,  according 

^"■^rs  vI^16?S^In'OosLze?ton^^^^^^^  rV,"  reading  ourd  instead  of  tho  ^ccepto,  e|  avroO,  with  Lachmann,  Tre- 

eelle>  Alford,  according  to  B.,  L.,  and  various  Cursives  and  Versions,  including  the  Vulgate.  Cod.  Sm.  also  reads  auro. 
Van  Ooste/zee  adduces  Tischendorfs  authority,  but  Tischendorf  in  his  7th  ed.  has  reverted  to  the  Rccepta,  which  Meyer 
also  defends.— Cj^C^S.]^^_^^  A.,  D.,  K.,  M.,  U.,  and  some  Cursives  read,  and  which  is  also  received  hy  Lachmann,  appears 
to  have  c'ren't  quite  early  into  many  manuscripts,  from  the  liturgical  form,  but  not  to  be  genmne.  ,     ^.    .  .. 

■  *°  ^4  vs  22;-The  Reclpta  has  kJ;  Tischendorf,  according  to  B.,  D.,  [Cod.  Sin.,]  L.,  &c.,  oti.  [Meyer  remarks  that  the 
OTI  was  overlooked  on  account  of  the  following  OYI,  and  then  the  lack  of  a  connective  bemg  felt,  k<u  was  subsequently 
interpolated.— C.  C.  S.] 

an  hour  of  undisturbed  society,  composed  farewell, 
and  prayer  with  His  own. 

Reclined  at  table.— Although  originally,  Ex. 
xii.  11,  a  celebration  of  the  Passover  standing  was 
prescribed,  it  afterwards  became  usual  to  recline  at 
table  during  it  as  at  any  other  meal,  apparently  a 
symbol  of  the  freedom  which  Israel  had  obtained  by 
the  Exodus  from  Egypt,  smce  only  slaves  were  ac- 
customed to  stand  during  eating.  In  respect  to  the 
arrangement  of  the  places  for  the  company  at  the 
table,  little  can  be  determmed  with  certainty.  From 
John  xiii.  23  it  only  appears  tliat  John  has  the  first 
place,  nearest  the  Saviour,  while  Peter  must  not  be 
looked  for  immediately  next  to  him,  but  only  near 
him,  since  he  does  not  speak  to  him,  but  only  beckons 
to  him  (ch.  xiii.  2-i),  about  that  which  he  wished  to 
inquire  about  of  him.  The  place  of  the  father  of  the 
house,  who  presided  at  the  paschal  celebration,  otir 
Lord  here  occupies,  and  by  Luke  the  very  moment  is 
brought  before  us,  vss.  15-18,  in  which  He  opens  the 
celebration.  Perhaps  He  uttered  the  words  vss.  15, 
16,  instead  of  the  customary  thanksgiving  to  God, 
who  had  made  this  day  for  His  people. 

Vs.  15.  With  desire  I  have  desired. — He- 
braism: fTn^v^iia  (irsSiviJ.ri(Ta,  com])a.vc  the  LXX  on 
Numbers  xi.  4;'Ps.  cvi.  14.  This  very  first  word 
gives  us  to  know  our  Lord's  frame  of  mind,  which  in 
this  whole  evening  remained  the  prevailing  one.  His 
suffering  stands  so  clearly  before  His  soul,  that  He 
no  longer  even  expressly  announces  it,  but  presup- 
poses the  nearness  of  it  as  something  sufficiently 
known.  He  has  already,  for  a  considerable  time, 
desired  to  cat  this  Passover,  and  is  thinking  thereby 
not  of  the  meal  of  the  New  Testament  (Tertullian 
and  other  fathers),  but  of  the  Israelitish  feast,_  which 
for  one  and  twenty  years  had  gained  continually 
deeper  significance  and  higher  value  for  His  heart. 
He  has  very  peculiarly  desired  to  cat  it  with  His 


EXEGETICAIi  AND    CEITICAIi. 

If  we  attentively  compare  the  narrative  of  Luke  res- 
pecting the  Passover  and  the  celebration  of  the  Lord's 
Supper  with  the  accounts  of  the  other  Evangelists, 
we  shall  on  one  hand  be  strengthened  in  the  conviction 
that  all  give  account  of  the  same  festal  meal  and  the 
same  discovery  of  the  traitor,  but  we  must,  on  the 
other  hand,  at  the  same  time  concede  that  Luke's 
chronological  sequence  is  not  wholly  exact.  Only 
when  we  complement  his  narrative  by  that  of  the 
others,  does  it  become  to  us  in  any  measure  possible 
to  place  the  whole  course  of  facts  vividly  before  our 
eyes.  Not  the  arrangement  of  the  different  elements 
of  the  celebration,  but  the  sharp  contrast  between 
the  state  of  mind  of  the  Apostles  and  the  words  of 
the  Saviour,  comes  in  his  representation  decidedly 
into  the  foreground,  and  Luke  is  here  also,  where  he 
introduces  us  into  the  upper  chamber,  more  a  painter 
than  a  diplomatically  exact  historian. 

Vs.  14.  The  hour. — The  wpa  of  the  law,  Matr 
thew  and  Mark  otpias.  Respecting  the  manner  of 
celebrating  the  Passover,  see  Lange  on  Matt.  xxvi. 
20  and  Frikdlieb,  Archaologie  der  LeidemcfcschicJde, 
§  18  seq.  Comp.  Lightfoot,  Wetstein,  Sepp,  a.  o., 
although  it  is  yet  very  much  a  question  whether  all 
the  usages  and  acts  there  adduced  were  already 
practised  precisely  in  tlie  same  way  in  the  time  of 
Jesus  ;  besides,  we  ought  to  consider  that  the  Evan- 
gelical account  by  no  means  makes  the  impression 
as  if  our  Lord  had  celebrated  the  Passover  even_  to 
the  minutest  particulars  according  to  the  existing 
usages.  We  might  rather  suppose  the  opposite,  if 
we  consider  how  He,  with  all  obedience  towards  the 
law,  observed  in  respect  to  the  ritual  tradition  a  be- 
coming freedom,  and  how  He  was  here  less  concerned 
for  a  duly  arranged  celebration  of  the  feast  than  for 


336 


THE  GOSPEL  ACCOKDING  TO  LUKE. 


o\vn,  jU£&'  vfjiwv ;  He  feels  that  He  is  not  only  Re- 
deemer but  also  Friend  of  His  disciples,  and  He  has 
especially  longed  after  such  a  reunion,  on  account  of 
the  institution  of  the  Supper,  which  is  even  now  to 
be  entered  upon.  It  is  as  if  He  forgot  the  presence 
of  Judas,  as  if  He  knew  Himself  to  be  in  a  circle  of 
none  but  sincere,  faithful  friends,  out  of  whom  He 
however  was  soon  to  depart.  In  the  very  beginning 
therefore  He  gives  to  the  festal  celeljration  the  char- 
acter of  a  feast  of  farewell,  and  therewith  prepares 
His  disciples  for  the  institution  of  the  Supper  that 
commemorates  His  death. 

Vs.  16.  For  I  say  irnto  you. — It  is  of  course 
understood  that  our  Lord,  before  or  in  the  utterance 
of  these  words,  must  have  eaten  at  least  something 
of  the  meal,  as  He  indeed  Himself,  vs.  15,  indicates. 
Ho  declares  here  only  that  after  the  present  one.  He 
will  no  longer  celebrate  the  Israelitish  Passover,  ecos 
OTOu  TrX-qpco^li  ev  rij  fiacriK  rod  i&soD ;  that  is,  "  not 
until  all  be  fulfilled  which  must  be  fulfilled  in  My 
kingdom  of  grace  "  (Starke) ;  nor  is  6  Kaipos  or  any  such 
thing  to  be  supplied,  but  simply  rb  ndarxa.  To  wish  to 
conclude  now  from  this  that  our  Lord  expects  a 
literal  Passover  at  the  revelation  of  His  Divine 
kingdom  in  glory,  is  purely  arbitraiy,  since  it  is  plain 
enough  that  He  here,  as  often,  describes  the  joy  of  the 
perfected  Messianic  kingdom  under  the  image  of  a 
feast.  The  Passover  is  only  fulfilled  when  the  outer 
form,  the  Passover  celebration,  is  entirely  broken  down, 
and  the  eternal  idea,  a  perfect  feast  of  deliverance,  is 
fully  realized.  The  Lord  points  "  to  the  eternal 
coronation-feast  of  His  glorified  Church,  the  shining 
image  of  the  eternal  supper,  the  anticipatory  celebra- 
tion of  which  in  the  New  Testament  covenant  meal, 
He  is  now  about  to  establish."     Lange. 

In  the  kingdom  of  God  =  eV  Trapovala  fiov.  As 
our  Saviour  in  the  pascfial  lamb  sees  the  type  of  His 
own  immaculate  sacrifice,  so  does  He  see  in  the 
paschal  celebration  a  synibohcal  setting  forth  of  the 
perfect  joy  of  heaven. 

Vs.  17.  The  cup. — There  is  no  other  meant  by 
this  than  the  first,  with  which  the  festal  celebration 
ex  officio  had  begun.  The  word  evxapiffrria-ai  ap- 
pears to  indicate  that  our  Lord  uttered  the  customary 
blessing  :  "  Blessed  be  thou,  0  Lord  our  God,  the 
King  of  the  world,  who  hast  created  the  fruit  of  the 
vine ; "  perhaps  we  hear  the  echo  thereof  in  the 
words,  vs.  18,  cnro  Tov  yfuvrjiuaros  tt)?  afiiriAov.  The 
address :  Take  this  and  divide  it  among  your- 
selves (lauToTy),  appears,  it  is  true,  to  indicate  that 
our  Lord  puts  from  Himself  the  enjoyment  of  the 
paschal  wine.  However,  we  may  yet  conclude  from 
the  following  words,  vs.  18,  that  our  Lord  says 
this  after  He  has  previously  drank,  even  as  He  had 
in  vss.  1.5,  16  previously  eaten,  but  in  no  case  does 
there  exist,  even  on  the  first  interpretation,  a  ground 
for  considering  this  expression  of  our  Saviour,  even 
at  the  first  cup,  as  improbable  (Meyer).  The  drinking 
of  the  paschal  wine  was  at  all  events  not  prescribed 
by  the  law,  like  the  eating  of  the  paschal  lamb,  on 
which  account  our  Lord  might  place  Himself  com- 
posedly above  the  common  forms,  without  His  act 
therefore  having  become  illegal,  irreligious,  or  of- 
fensive.— Until  the  kingdbm  of  God  shall  have 
come. — That  is,  of  course,  in  glory,  as  in  vs.  1 6.  That 
our  Lord  repeated  the  same  expression  in  a  somewhat 
altered  form  after  the  institution  of  the  Supper,  as 
is  related  in  Matt.  xxvi.  29  and  Mark  xiv.  25,  cannot 
possibly  in  itself  be  incredible. 

Vs.  19.  And  He  took  bread. — The  institution 
of  the  Supper,  to  the  description  of  which  Luke  now 


already  passes  over,  was  undoubtedly  preceded  by 
the  dispute  about  rank,  vs.  24-27,  and  the  foot- 
washing,  John  xiii.  Luke  visibly  makes  not  the 
Passover  but  the  Lord's  Supper  the  centre  of  his 
whole  delineation,  and  communicates  the  dispute 
about  rank,  vs.  24,  apparently  only  by  occasion  of 
the  dispute  which,  vs.  23,  had  arisen  through  the  un- 
certainty in  reference  to  the  person  of  the  traitor. 
By  attentive  comparison  of  the  Evangelical  accounts, 
we  can  decide  only  for  the  following  arrangement  of 
the  different  events  in  the  Passover-hall :  1.  Opening 
of  the  meal  (Luke  xxii.  15-18).  2.  Almost  con- 
temporaneously, or  even  before  this,  the  dispute  about 
rank,  vss.  24-27  (comp.  John  xiii.  1-11).  3.  Further 
remarks  of  the  Saviour  (John  xiii.  18-20;  Luke  xxii. 
28-30).  Meanwhile  the  continuation  of  the  celebra- 
tion, undoubtedly  more  on  the  part  of  the  disciple^ 
than  on  the  part  of  our  Lord,  and  participation  of 
the  second  cup,  which  is  not  expressly  mentioned  in 
the  gospels.  4.  The  discovery  of  the  traitor  (Matt. 
xxvi.  21-25;  Mark  xiv.  18-21;  Luke  xxii.  21-23; 
John  xiii.  21-30).  5.  After  his  going  out,  the  in- 
stitution of  the  Lord's  Supper,  in  all  probability  to 
be  inserted  John  xiii.  34,  35.  Although  in  and  of 
itself  it  may  be  concluded,  from  the  account  of  Luke 
literally  taken,  that  Judas  was  yet  present  at  the  in- 
stitution of  the  Lord's  Sujiper,  yet  from  the  com- 
parison of  all  the  other  accounts,  the  opposite  be- 
comes evident,  so  that  all  dogmatic  debates  about 
the  enjoyment  of  the  communion  by  the  unworthy 
Judas,  together  with  all  deductions  therefrom,  are 
without  any  firm  historical  basis. 

Vs.  19.  This  is  My  body.— The  institution  of 
the  Lord's  Supper  took  place  therefore  just  before 
the  third  cup,  which  in  consequence  of  it  was  hallow- 
ed as  the  cup  of  the  New  Covenant.  The  Lord  takes 
up  one  of  the  remaining  cakes  of  bread,  and  now 
speaks  the  words  of  institution.  As  respects  the 
form  of  the  words  themselves,  it  appears  at  once  that 
Matthew  here  agrees  most  closely  with  Mark,  Luke 
most  closely  with  Paul,  1  Cor.  ii.  23  scq.,  so  that  the 
genuinely  Pauhne  character  of  his  gospel  in  this 
place,  also,  does  not  belie  itself.  Before  we  quite 
make  up  our  mhids  to  the  opinion  that  our  Lord  re- 
peated the  words  of  mstitution  several  times,  naore 
or  less  modified,  we  prefer  to  consider,  as  being 
thoroughly  authentic,  those  words  which  He  accord- 
ing to  all  the  narrators  uses,  while  that  which  each 
Evangelist  gives  in  particular  can  only  be  judged  on 
grounds  of  internal  probability.  With  the  words. 
This  is  My  body,  Luke  has  t6  inrep  v/j.a>v  StSoncvov. 
These  words  are  on  internal  grounds  probable,  even 
on  account  of  the  parallelism  with  the  subsequent 
"  which  v's  shed  for  you,"  and  are  by  no  means  in 
conflict  with  1  Cor.  xi.  24,  since  KKu/xivov  is  de- 
cidedly spurious.  Agreeably  to  the  connection,  Si- 
B6ij.evov  can  be  understood  only  of  a  surrender  to 
death,  while  vtrfp  here  does  not  of  necessity  express 
the  idea  of  representation,  but  may  be  translated 
generally  :  in  coiiunoJian  vesfrum. 

This  do  in  remembrance  of  Me. — These 
words,  at  the  distribution  of  the  bread,  are  also  given 
by  Luke  and  Paul  alone,  but  they  have  internal 
probability,  as  well  on  account  of  what  immediately 
follows  at  the  giving  of  the  cup,  as  also  of  the  char- 
acter of  the  celebration,  which  is  to  be  a  permanent 
memorial  institution.  If  we  could  assume  (Stier, 
Nitzsch,  a.  o.)  that  the  Pauline  words :  ^yu  yap 
irapiXafiov  airh  tov  Kvpiov  point  to  a  direct  revelation, 
in  which  the  glorified  Saviour  gave  to  a  letter  the 
formula  of  inatitution  communicated  by  Him,  then 


CHAP.  XXII.  14-23. 


337 


undoubtedly  the  exactness  of  the  rendering  of  Luke 
with  its  Pauline  coloring,  would  be  raised  above  all 
doubt.  There  is  however  nothing  in  the  words  of 
the  Apostle  to  necessitate  us  to  understand  such  an 
extraordinary  revelation,  since  he  may  have  also 
meant  thereby  the  evangelical  tradition  that  had 
come  to  his  knowledge. 

Vs.  20.  Mera  rh  Seiirvriffai. — The  third  cup  com- 
monly went  round  for  the  first  time  after  the  meal 
was  finished,  and  we  do  not  therefore  need,  frbm  this 
expression  of  itself,  to  draw  the  inference  that  now 
the  paschal  celebration  for  this  evening  had  been 
entirely  ended;  on  the  other  hand,  there  belong 
thereto  a  fourth  and  fifth  cup,  as  well  as  the  singing 
of  the  hymn  of  praise.  Matt.  xxvi.  30.  The  institu- 
tion of  the  Supper  is  therefore  taken  up  as  a  special 
act  into  the  course  of  the  paschal  celebration,  although 
it  is  not  probable  that  this  last,  at  least  as  concerns 
the  eating,  was  yet  continued  after  the  reception  of 
the  communion  bread.  Our  Lord  (Matthew  and 
Mark)  now  names  this  cup  rh  alfxa.  fxov  rrjs  Ziadi'iK-qs, 
while  He  according  to  Luke  and  Paul  speaks  of  ?; 
Katvri  Sia&TJ/cTj  eV  tcS  alfxari  ixov.  But  whichever  ex- 
pression may  have  been  the  most  original,  yet  the 
signification  of  it  is  not  hard  to  understand.  As  the  Old 
Covenant  was  not  established  without  blood  (Exodus 
xxiv.  8,  comp.  Heb.  ix.  16),  so  through  the  blood  of 
Christ  was  tlie  New  Covenant,  which  God  now  con- 
cluded with  man,  Jer.  xxxi.  31-34,  confirmed  and 
sealed.  Of  this  blood  it  is  said  (Matthew  and 
"  Mark),  that  it  was  shed  v-nep  or  wepl  iroWwv,  accord- 
ing to  Luke,  rb  uTrep  vfj-Siv  iKx^vo/nevov.  We  might 
almost  suppose  that  the  latter  was  the  original,  the 
former,  on  the  other  hand,  a  later  ecclesiastically 
established  formula.  But  in  no  case  is  the  applica- 
tion of  the  blood  limited  by  the  noAXiov,  as  if  it  had 
taken  place  for  many  and  not  for  all,  but  on  the 
other  hand  the  purpose  is  thereby  as  much  as  possible 
extended,  as  embracing  not  only  the  Apostles,  but 
in  addition  7nan)/  with  them. 

If  we  consider  the  whole  formula  of  the  distribu- 
tion of  the  bread  and  wine,  we  believe  that  we  must 
understand  it  so  as  to  explain  the  toDto  as  referring 
to  the  broken  piece  of  bread,  and  to  the  wine  poured 
into  the  cup  which  He  reaches  to  His  disciples.  That 
our  Lord  did  not  in  His  language  once  use  the  much 
controverted  eo-nV,  is  Is  certain  as  that  it  must 
necessarily  be  understood  to  complete  the  sense.  He 
means  that  the  broken  bread  which  He  hands  to 
them  in  this  instant  represents  His  body,  and  that  that 
(toOto  TTUieTTf)  which  they  were  just  about  to  do, — 
the  eating  of  the  bread  handed  to  them,  namely, — tliey 
should  do  for  the  remembrance  of  Him.  The  same 
is  the  case  with  the  cup,  &c.  From  the  statements  of 
Luke  and  Paid  it  appears  yet  far  more  plainly  than 
from  those  of  Matthew  and  Mark,  that  our  Lord  here 
ordains  a  permanent  meal  of  remembrance  for  those 
that  confess  Him,  even  in  fohowing  ages.  How  fit- 
tin"',  finally,  this  whole  symbolical  act  already  was 
for  the  necessities  of  the  disciples  at  that  moment, 
appears  at  once  so  soon  as  we  even  in  some  measure 
transport  ourselves  into  their  state  of  mind,  and  con- 
sider what  hard  trials  they  were  to  experience  even 
in  the  same  night. 

Vs.  21.  But  behold  the  hand. — "  This  allusion 
to  the  traitor  (according  to  Luke,  in  distinction  from 
the  rest  without  any  more  particular  specification), 
Luke  has  in  the  wrong  place."  Meyer.  Evidently 
he  is  merely  concerned  to  give  a  condensed  reference 
to  a  particular  which  he  will  neither  pass  over  en- 
tirely nor  yet  communicate  in  greater  detail.     That, 

22 


in  Matt.  xxvi.  21-25,  only  a  first  preliminary  designa 
tion  of  the  traitor  appears,  whicli  took  place  even 
before  the  institution  of  the  Supper,  supposed  to  have 
subsequently  taken  place  in  the  presence  of  Judas, 
and  which  was  finally  succeeded  by  yet  a  second 
more  particular  designation,  which  Luke  alone,  vs. 
22,  communicates  (Stier),  we  cannot  possibly  assume. 
The  consternation  and  the  whispering  of  the  Eleven, 
vs.  23,  is  only  comprehensible  if  they  now  for  the 
first  time  hear  anything  of  it.  Least  of  all  can  we 
understand  a  double  de.><ignation  of  the  traitor  uttered 
on  two  different  evenings,  or  a  repetition  of  the  in- 
timation on  one  and  the  same  evening.  There  re- 
mains, therefore,  no  other  choice  than  to  assume  that 
Luke  has  communicated  our  Lord's  declaration  con- 
cerning Judas  more  Kara  Sidvoiav  than  kotci  ptjtov, 
as  indeed  appears  even  from  the  incomplete  form  in 
which  he,  vs.  22,  has  noted  down  the  Woe  uttered 
upon  Judas  (comp.  Matt.  xxvi.  24;  Mark  xiv.  21). 
It  is  especially  the  beginning  of  the  discovery  of  the 
traitor,  as  previously  the  beginning  of  the  paschal 
celebration,  which  Luke  places  in  the  foreground. 

With  Me  on  the  table. — Very  fine  is  the  re- 
mark of  Bengel  :  "  mecurn,  non  vobiscum  ait.  Pro- 
ditorem  igitur  a  reliquis  discipuUs  segregans,  sihi  U7ii 
jam  cu))i  isto,  tanquam  hoste  quidem,  rem  esse  docet." 
If,  however,  we  assume  that  Luke  relates  merely  the 
main  fact,  then  it  will  hardly  be  necessary  to  para- 
phrase with  Bengel  a  '■^manus  quce  sacram  ccenam, 
sutnpsit.^^  Quite  as  well  may  we  here  insert  in 
thought :  The  hand  which  but  just  now,  as  an  in- 
strument in  the  eating  of  the  Passover,  was  stretched 
out  upon  the  table.  As  well  the  deep  alBiction  as 
the  displeasure  of  our  Lord  exhibits  itself  in  these 
words ;  but  very  peculiarly  does  His  long-suflering 
reveal  itself  in  this,  that  He  yet  endures  in  His 
presence  the  traitor  whose  shameful  plan  He  pen- 
etrates. As  to  the  rest,  the  formula  of  commence- 
ment that  now  follows :  ttAV  ISov,  wliich  plainly 
shows  that  the  discourse  passes  over  to  something 
else,  of  itself  entitles  us  to  give  up  any  direct  con- 
nection of  vs.  21  with  vs.  20.  According  to  our 
view,  this  expression  utters  in  a  freer  form  the  same 
thing  which  wc  read  Matt.  xxvi.  21 ;  Mark  xiv.  18  ; 
John  xiii.  21,  while  vs.  22  {see  parallel)  appears  again 
to  have  been  spoken  some  moments  after. 

Vs.  22.  For  truly  the  Son  of  Man  goeth.— 
"Oti  states  the  ground  why  the  Lord  could  again,  as 
already  previously.  Matt.  xxvi.  2,  speak  of  a  -rropadiSu- 
mi.  "  The  Son  of  Man,"  that  is,  "  goes,  it  is  true,  Kara 
rh  ojpfo-iueVov"  (Matthew  and  Mark,  KaSiihi  yeypaKTai, 
and  that  irepl  al/ruv).  According  to  the  counsel  of 
God  predicted  in  the  prophetical  Scriptures,  the  Son 
of  Man  must  necessarily  die,  but  by  no  moans  does 
this  take  away  the  responsibiUty  of  him  who  threatens 
voluntarily  to  become  the  instrument  of  His  death 
(7rA.V  ovai).  A  word  of  warning  for  Judas  before  he 
took  the  decisive  step,  in  order  even  on  the  verge  of 
the  abyss  to  open  his  eyes.  With  a  fearful  mixture 
of  compassion  and  intense  displeasure,  our  Lord  is 
absorbed  in  the  fate  which  impends  over  the  traitor. 
Perfectly  conscious  of  His  own  dignity,  He  feels  that 
no  other  crime  can  be  placed  by  the  side  of  this ; 
fully  acquainted  with  the  secrets  of  eternity.  He  sees 
that  no  restoration  from  this  terrible  wretchedness  is 
to  be  expected.  Too  strong  wovild  the  expression 
have  been  which  our  Lord  (according  to  Matthew 
and  Mark  alone)  yet  adds,  "  it  had  been  better  for 
that  man  if  he  had  never  been  born,"  if  He  had  seen 
glimmering  even  in  the  extrcmest  distance  one  single 
ray  of  light,  in  the  night  of  the  etcrual  doom  pro- 


338 


THE  GOSPEL  ACCORDING  TO  LUKE. 


nounced  upon  Judas.  "  It  is  the  immeasurable  fall 
and  the  immeasurable  curse  which  He  so  designates  ; 
the  Woe  which  He  pronounces  upon  Judas  is  a  deep 
Woe  of  His  soul ;  He  profoundly  pities  that  man  even 
back  unto  his  birth.  He  is  troubled  so  much  about 
the  time  and  eternity  of  this  man,  that  thereat  He 
can  forget  His  own  woe  which  that  man  is  preparing 
for  Him."  Lange.  [This  declaration  of  our  Lord : 
"  Good  were  it  ibr  that  man  if  he  had  never  been 
born,"  is  in  reality  the  strongest  argument  in  the 
whole  Bible  against  the  doctrine  of  a  final  restora- 
tion of  all  men,  an  argument  which  it  appears  to  me 
that  we  have  a  right  to  regard  as  perfectly  conclu- 
sive.*—C.  C.  S.] 

Vs.  23.  And  they  began. — Comp.  Matt.  xxvi. 
22;  Mark  xiv.  19;  John  xiii.  22  seq.  A  vivid  re- 
presentation of  the  disputation  which  soon  arose 
among  them.  That  Luke  does  not  bring  the  tragic 
scene  completely  to  a  close,  is  a  new  proof  that  he  is 
by  no  means  here  concerned  for  the  completeness  of 
his  account.  Comp.  further  the  Exegetical  and  Criti- 
cal remarks  on  the  parallel  passages  in  Matthew  and 
Mark. 


DOCTEIISrAL  AND   ETHICAL. 

1.  See  on  the  parallel  passages  in  Matthew,  Mark, 
and  John.  Worthy  of  consideration  also  are  the 
representations  of  the  Last  Supper  of  our  Lord 
given  by  Christian  art,  not  only  the  world-renowned 
one  of  Leonardo  da  Vinci,  but  also  of  Giotto,  Ghir- 
iandajo,  Signorelli,  Gorgione,  Raphael,  Juan  de 
Juancs,  Carlo  Dolce,  Poussiu,  Thorwaldsen,  and 
others. 

2.  Our  Lord's  longing  for  the  eating  of  tins  Pass- 
over with  His  disciples,  is  one  of  the  most  affecting 
revelations  of  His  all-surpassing  love  of  sinners, 
which  are  preserved  to  us  in  the  Gospel.  It  is  as  if 
He  longs  for  the  death  which  is  to  give  life  to  the 
world.  But,  furthermore,  the  prospect  given  on  this 
occasion  of  a  perfect  festal  celebration  in  the  king- 
dom of  God,  encourages  us  also  to  the  assertion  that 
His  own  blessedness,  capable  of  infinite  increase, 
will  only  then  be  fully  perfected  when  the  kingdom 
of  God  shall  have  fully  come,  and  that  He  does  not 
less  long  to  see  His  people  with  Him  than  they  can 
ever  long  to  be  with  Him. 

3.  Not  sufficiently  can  we  admire  our  Lord's 
wisdom  and  greatness  which  become  visible  in  the 
institution  of  the  Lord's  Supper.  This  is  meant  to 
assure  the  disciples,  who  had  never  been  able  to 
believe  in  His  dying,  of  His  impending  death  ;  it  is 
to  place  before  them  this  death,  which  was  so  offen- 
sive to  them,  in  the  most  comforting  fight,  eh  a(p€(nv 
a^uapT.  It  is  finally  to  oblige  them  to  a  continual 
remembrance  of  this  death,  and  thus  to  bind  them 
most  intimately  together  with  one  another,  as  well 
as  with  the  Lord,  and  with  the  believers  of  all  fol- 
lowing times.  The  institution  of  the  Lord's  Supper 
is  no  fruit  of  a  momentary  uispiration,  or  of  a  sud- 
den excitement  of  feeling,  but  is  evidently  the  result 
of  a  pre\'iousIy  carefully  developed  plan.  With  the 
sure  knowledge  of  His  approaching  suffering  our  Lord 
unites  the  clear  consciousness  of  the  blessed  effect  of 
His  death ;  with  His  love  for  His  disciples,  which 
causes  Him  entirely  to  forget  Himself,  a  wisdom 
which  determines  Him  even  during  this  meal,  and  at 

*  [Dr.  Schaff,  in  his  book  on  the  Sin  against  the  Hnhj  Ghost, 
considers  this  passage  conclusive  against  the  apokatastasis, 
since  an  endless  liappiness  even  after  millions  of  j-cars  of  pain 
"would  be  preferable  to  non-existenoc."] 


the  right  hour  of  the  same,  to  prepare  a  strengthen- 
ing cordial  for  their  faith,  their  love  and  hope ;  with 
His  care  for  them  a  salutary  institution  for  the  main- 
taining, uniting,  and  training  of  His  Church  for  aU 
following  time.  Never  can  His  Church  be  thankful 
enough  to  Him  for  the  rich  treasures  which  He  be- 
queathed to  her  in  this  institution. 

4.  That  the  Holy  Communion,  which  is  intended 
for  the  union  of  all  beUevers  in  Jesus  Christ,  has 
been  the  very  cause  of  the  most  intense  controversy, 
is  certainly  one  of  the  most  mournful  phenomena 
which  the  history  of  Christendom  and  the  Reforma- 
tion has  to  show.  Nowhere  does  the  apple  of  discord 
make  a  more  mournful  impression  than  when  it  is 
thrown  upon  the  table  of  love.  So  much  the  more 
fortunate  is  it  that  the  blessing  of  the  celebration  of 
the  Lord's  Supper  is  not  necessarily  dependent  on 
the  interpretation  of  the  words  of  institution.  In 
reference  to  this  last  we  have  only  to  place  ourselves 
in  the  position  of  the  disciples,  and  to  inquire  how 
they,  it  is  likely,  understood  the  Master,  in  order 
immediately  to  i-ecognize  the  full  preposterousness 
of  the  doctrine  of  Transubstantiation.  Therewith, 
however,  we  do  not  mean  that  the  strictly  Lutheran 
or  the  old  Reformed  interpretation  does  not  yet 
leave  many  difficulties  unsettled.  Strauss  was  not 
wrong  when  he,  in  this  respect,  more  impartially 
than  many  a  dogmatic  author,  wrote :  "  To  the 
writers  of  our  gospels  the  bread  in  the  Lord's  Supper 
teas  the  body  of  Christ ;  but  had  any  one,  therefore, 
asked  them  whether  the  bread  was  changed,  they 
would  have  denied  it ;  had  any  one  spoken  to  them 
of  a  receiving  the  body  with  and  under  the  species 
of  bread,  they  would  not  have  understood  this ;  had 
one  concluded  that  therefrom  the  bread  merely  sig- 
nified the  body,  they  would  not  have  found  them- 
selves satisfied  with  that."  It  could  be  wished  that 
all  Christians  would  unite  in  this  proposition,  that  in 
the  Lord's  Supper  there  takes  place  not  only  a  sym- 
bolical celebration  of  the  death  of  Christ,  but  a  real 
communication  of  Christ  Himself  to  behevers,  so 
that  He  at  this  table  gives  Himself  to  them  to  be 
beheld  and  to  be  enjoyed  in  the  whole  fulness  of  His 
saving  love.  That  in  John  vi.  the  idea  of  the  Lord's 
Supper  stands  in  the  background,  although  the  in- 
struction there  given  does  not  refer  immediately  to 
the  Communion,  hardly  admits  of  doubt,  1  Cor.  x. 
16,  17.  If  only  the  mystery  of  the  real  personal 
communion  w  ith  Christ  is  believiugly  acknowledged  as 
the  mystery  of  the  Holy  Supper,  then  the  subordinate 
question  whether  this  self-communication  of  our  Lord 
to  His  people  takes  place  in  a  corporeal  or  exclusively 
in  a  spiritual  wav,  need  not  really  divide  the  mem- 
bers of  the  Evangelical  Church  forever  from  each 
other.  [This  statement,  though  very  true,  has  fittle 
significance  in  this  country,  where  the  doctrine  of 
Consubstantiation  is  hardly  known. — C.  C.  S.]  That 
the  decidedly  Zuinglian  interpretation  has  its  truth, 
but  not  WxQfull  truth,  is  recognized  more  and  more 
generally  by  believing  theology  in  the  Reformed 
Church.  Compare  the  admirable  monograph  of 
Ebrard,  1845,  and  on  the  Lutheran  side  that  of 
Kahnis,  1851,  to  say  nothing  of  the  mamfold  obser- 
vations on  this  subject  in  Rudelbach  and  Guekike's 
Zeitschcrift  fur  LvAherische  Thcologie.  In  a  critical 
way,  the  doctrine  of  the  Supper  has  been  in  the  most 
recent  peiiod  investigated  with  a  rather  negative 
result  by  L.  J.  Riickert  at  Jena.  A  very  weighty 
article  has  been  furnished  by  Julius  Muller  in  Her- 
zoff''s  Real-Encyclopddie.  As  to  the  rest,  we  must 
refer  the  reader  to  the  history  of  docti-ines. 


CHAP.  XXn.  14-23. 


339 


5.  That  the  discovery  of  the  traitor  belongs  to 
the  most  affecting  and  extraordinary  moments  in  the 
life  of  our  Lord,  we  should  believe  even  if  this  did  not 
clearly  appear  in  the  Evangelical  accounts,  nay,  even  in 
the  brief  statement  of  Luke.  So.much  the  more  ador- 
able is  His  composure,  long-suffering,  and  self-control 
on  the  one  hand,  His  grave  earnestness,  His  displea- 
sure, and  His  wrath  on  the  other  hand.  The  first 
separation  which  here  goes  on  in  this  circle  of  the 
disciples  between  light  and  darkness,  is  the  beginning 
of  a  continuous  process  of  purification,  and  the  pro- 
phecy of  the  K-piVi?  of  the  great  day. 

6.  "  He  hath  heartily  desired  to  die  for  us — who 
would  not  heartily  desire  to  live  in  Him  ?  Christ  is 
more  eager  to  make  us  partakers  of  His  benefits  than 
we  to  receive  them  from  Him."     Tauler. 


HOMILETICAL  AND  PRACTICAL. 

The  last  assembling  of  the  Lord  with  His  dis- 
ciples.— The  longing  of  our  Lord  for  the  last  Pass- 
over: 1,  How  it  exhibits  itself;  2.  from  what  it 
springs ;  3.  to  what  it  quickens. — The  paschal  cup 
the  last  bodily  refreshment  of  our  Lord  before  His 
suffering. — The  feast  of  the  redeemed  in  the  per- 
fected kingdom  of  God,  the  fulfilment  and  glorifica- 
tion of  the  Israelitish  Passover. — We  also  have  the 
Paschal  Lamb,  that  is,  Christ,  sacrificed  for  us,  1 
Cor.  V.  '7. — The  coincidence  and  the  diversity,  the 
agreement  and  the  difference  between  the  Passover 
of  the  Old  and  the  Supper  of  the  New  Covenant. 
Through  both:  1.  A  perfect  redemption  is  sealed; 
2.  a  blessed  fellowship  founded ;  S.  a  glorious  pros- 
pect opened :  the  Passover  points  to  the  Communion, 
the  Communion  to  the  marriage-supper  of  the  Lamb, 
Rev.  xix.  9. — The  noblest  gifts  of  nature  sanctified 
into  symbols  of  grace. — The  atonement  of  love. — 
The  institution  of  the  Lord's  Supper  in  its  high  sig- 
nificance :  1.  For  our  Lord;  2.  for  His  Apostles ;  3. 
for  all  following  times. — The  fellowship  in  the  Com- 
munion: 1.  Of  our  Lord  with  His  people ;  2.  of  be- 
lievers with  one  another ;  3.  of  earth  with  heaven. — 
"This  do  in  remembrance  of  Me":  1.  A  pregnant 
command ;  2.  a  holy  command ;  3.  a  salutary  com- 
mand.— The  feast  of  the  New  Covenant:  1.  The  ful- 
filment of  that  which-  is  only  intimated  in  the  Old 
Covenant ;  2.  the  prophecy  of  that  which  shall  here- 
after be  enjoyed  at  the  heavenly  feast. — The  institu- 
tion of  the  Lord's  Supper  a  revelation  of  the  Pro- 
phetical, the  Priestly,  and  the  Kingly  character  of 
our  Lord. — The  high  significance  which  our  Lord, 
in  distinction  from  every  other  stage  of  His  earthly 
manifestation,  attributes  to  His  suffering  and  death. — 
The  institution  of  the  Lord's  Supper  essentially  inex- 
plicable to  him  who  in  the  death  of  our  Lord  sees 
only  a  confirmation  of  His  teaching,  an  exalted  ex- 
ample, a  striking  revelation  of  the  forgiving  love 
of  God,  but  no  actual  expiatory  sacrifice. — The  Lord's 
Supper:  1.  A  memorial  supper ;  2.  a  covenant  sup- 
per ;  3.  a  supper  of  love. — How  our  Lord  in  the 
Communion  gives  Himself  to  His  own :  1.  To  be  be- 
held ;  2.  to  be  enjoyed ;  3.  to  be  adored. — The  devil 
among  the  disciples,  John  vi.  10. — Jesus  over  against 
Judas :  1 .  His  immaculate  purity  over  against  the 
enormous  guilt ;  2.  His  infallible  knowledge  over 
against  the  deep  blindness ;  3.  His  unshakable  com- 
posure over  against  the  painful  disquiet ;  4.  His 
measureless  love  over  against  the  burning  hatred  of 
the  traitor. — Jesus  the  Searcher  of  all  hearts. — The 


discovery  of  the  traitor;  it  shows  us:  1.  What  our 
Lord  once  suffered  here  on  earth ;  2.  what  He  now 
is  in  heaven ;  3.  what  He  shall  hereafter  do  at  the 
end  of  the  world. — Jesus  glorified  by  the  way  in 
which  He  discovers  the  traitor,  comp.  John  xiii.  30, 
31.  He  reveals  in  this  way :  1.  A  knowledge  deceived 
by  no  illusive  guise ;  2.  an  affliction  marred  by  no 
petty  weakness ;  3.  a  love  cooled  by  no  wickedness ; 
4.  an  anger  accompanied  with  no  ignoble  passion. — 
The  night  of  the  betrayal :  1.  From  its  dark ;  2.  from 
its  bright,  side. — Even  on  the  Communion-talsle,  as  on 
the  Paschal  board,  our  Lord  sees  the  hand  of  His 
betrayer  stretched  out. — Here  is  more  than  David, 
Ps.  xli.  10. — When  our  Lord  utters  a  general  warn- 
ing, no  one  of  His  disciples  may  remain  wholly  indif- 
ferent, but  each  one  is  under  obligation  to  enter 
into  himself. 

Starke  : — Bibl.  Wirt. : — Oh,  h-ow  great  a  longing 
hath  Jesus  had  for  man's  salvation  ! — Quesnel  : — 
One  communion  prepares  the  way  for  another ;  they 
that  have  here  received  Christ  sacramentally  shall 
there  be  celestially  united  with  Him. — JVova  Bibl. 
Tub. : — All  our  food  we  should,  after  Jesus'  example, 
hallow  by  prayer  and  thanksgiving,  1  Cor.  x.  31. — The 
foretaste  of  Divine  goodness  is  even  here  so  sweet 
and  pleasant,  what  will  the  perfect  enjoyment  of 
blessedness  be  ? — The  Holy  Communion  must,  in 
danger  of  life,  and  in  the  pains  of  death,  be  our  best 
cordial  and  refreshment. — The  Lord's  Supper  without 
the  cup  a  maimed  one. — Everything,  it  is  true,  takes 
place  according  to  the  providence  of  God,  but  not 
always  according  to  the  will  of  God. — Genuine  test 
of  a  true  Christian,  to  do  his  enemies  good  and  let 
them  eat  with  him,  even  at  his  table,  out  of  his  dish, 
Rom.  xii.  20. — Nova  Bibl.  Tub. : — Nothing  more 
neccssai'y  than  self-examination. — We  cannot  answer 
for  our  o'rni  hearts  without  the  grace  of  God. — Many 
a  one  thinks  not  that  that  shaU  come  to  pass  with 
him  which  yet  does  come  to  pass. — Heubner: — 
When  separated,  let  it  be  the  spirit  of  Jesus  that 
unites  our  hearts. — The  hope  of  eternal  communion 
in  the  presence  of  Jesus  lightens  separation  to  the 
Christian. — The  righteous  are  ever  concerned  lest 
there  should  be  anything  evil  hidden  in  them. — 
Christ  Himself  ascribes  to  His  death  atoning  power. 
— Christ's  love  would  gather  His  own  around  Him. — 
F.  Arens: — The  Communion  of  our  Lord:  1.  The 
blessed  mystery;  2.  the  rich  springs  of  blessings; 

3.  the  requisite  condition  of  soul. — Floret  : — The 
Holy  Supper  and  feast  of  love :  1.  Love  has  founded 
it ;  2.  of  love  does  it  remind  us ;  3.  love  celebrates  it ; 

4.  love  blesses  it. — The  communion  of  our  Lord  the 
most  admirable  hour  of  solemnity  in  the  house  of 
God:  1.  An  hour  of  holy  remembrance:  2.  of  blessed 
communion  ;  3.  of  loving  brotherly  union, — Harless  : 
— The  tree  of  the  new  creation  of  Christ. — Arndt  : 
— The  discovery  of  the  traitor  a  revelation:  1.  Of 
Divine  omniscience ;  2.  of  holy  love ;  3.  of  fixed  re- 
solution. —  Krummacher  :  —  Fassions-bncJi :  the  de- 
nunciation of  woe:  1.  The  awfulness  of  this  denun- 
ciation ;  2.  the  limits  of  its  applicability. — J.  Saurin, 
JVoiiv.  Serm.  i.  p.  45: — 8ur  la  sentence  de  nutre 
Seigneur  contr.  Judas. — Van  der  Palm  : — The  great- 
ness of  our  Lord  visible  in  the  institution  of  the  Holy 
Communion.— W.  Hofacker  : — Where  does  the  holy 
meal  of  the  Lord  place  us  ? — Tiiomasius  : — (Judas) ; 
The  steps  to  the  abyss:  1.  The  evil  lust  in  the 
heart ;  2.  the  sin  against  the  conscience  ;  3.  the  judg- 
ment of  rcprobacy. — Bockel  : — Jesus  over  against 
His  betrayers. 


340 


THE   GOSPEL   ACCORDING  TO   LUKE. 


4.  Familiar  and  Farewell  Discourses  (Vss.  24-38). 
an  part  parallel  with  Matt.  xxvi.  30-35  ;  Mark  xiv.  27-31 ;  John  xiii.  36-38.) 

24  And  there  was  also  a  strife  [there  arose  also  a  contention^]  among  them,  winch  of  ' 

25  them  should  be  accovmted  [appears  to  be,  SoKei^]  the  greatest.  And  he  said  unto  them, 
The  kings  of  the  Gentiles  exercise  lordship  over  them  ;  and  they  that  exercise  authority 

26  upon  them  are  called  benefactors.  But  ye  shall  not  he  so:  but  he  that  is  greatest 
among  you,  let  him  be  as  the  younger;  and  he  that  is  chief,  as  he  that  doth  serve,  i 

27  For  whether  [which]  is  greater,  he  that  sitteth  at  meat  [reclineth  at  table],  or  he  that 
serveth  ?  is  not  he  tliat  sitteth  at  meat  [reclineth  at  table]  ?  but  I  am  among  you  as  he 

28  that  serveth.      [But]  Ye  are  they  which  have  continued  \steadfastly']  with  me  in  ray 

29  temptations.     And  I  appoint  unto  you  a  kingdom,  as  my  Father  hath  appointed  imto 

30  me ;  That  ye  may  eat  and  drink  at  my  table  in  my  kingdom,  and  [ye  shall]  sit  on 
thrones  judging  the  twelve  tribes  of  Israel. 

31  And  the  Lord  said.^  Simon,  Simon,  behold,  Satan  hath  desired  to  have  you,  that  he 

32  may  sift  yo^t,  as  wheat :  But  I  have  prayed  for  thee,  that  thy  faith  fail  not :  and  when 
thou  art  converted  [or,  hast  hereafter  returned  to  thyself],  strengthen  [o-xT^pio-ov]  thy 

33  brethren.     And  he  said  unto  him.  Lord,  I  am  ready  to  go  with  thee,  both  [or,  even] 

34  into  prison  and  to  death.  And  he  said,  I  tell  thee,  Peter,  the  cock  shall  not  crow  this 
day,  before  [until*]  that  thou  shalt  [have]  thrice  deny  [denied]  that  thou  knowest  me. 

35  And  he  said  unto  them,  When  I  sent  you  without  purse,  and  scrip  [wallet],  and  shoes, 

36  lacked  ye  any  thing?  And  they  said.  Nothing.  Then  [Therefore]  said  he  unto  them, 
But  now,  he  that  hath  a  purse,  let  him  take  it,  and  likewise  his  scrip  [wallet]  :  and  he 
that  hath  no  sword,  let  him  sell  his  garment,  and  buy  one  [and  he  that  hath  not,  let 

37  him  sell  his  garment,  and  buy  a  sword].^  For  I  say  unto  you,  that  this  that  is  written 
must  yet*  be  accomplished  in  me,  And  he  was  reckoned  among  the  transgressors  (Is. 

38  liii,  12):  for  the  things  concerning  me  have  an  end  [or,  are  fulfihing].  And  they  said. 
Lord,  behold,  here  are  two  swords.     And  he  said  unto  them,  It  is  enough. 

[I  Vs.  24.'-Ee"vised  Version  of  the  American  Bible  Union. — C.  C.  S.l 

[2  Vs.  24.— That  is,  as  Bleek  explains  it,  which  of  them  was  so  conspicuous  above  the  rest,  that  he  appeared,  could  be 
recojniizcd,  as  preatcst — a  question  hardly  consistent  ■nith  Peter's  supremacy. — C.  C.  S.] 

3  Vs.  31. — This  abruptly  introduced  formula  of  commencement  appears,  as  in  ch.  vii.  31,  somewhat  suspicious.  Sm 
Tischendorf.    [B.,  L.  omit  it,  but  Cod.  Sin.,  which  so  commonly  agrees  with  1$.,  here  has  it. — C.  C.  S.] 

i  Vs.  34.— According  to  the  reading  of  B.,  [Cod.  Sin.,]  L.,  Cmsives,  Lachmann,  Tischendorf,  [Meyer,  Tregelles,  Al- 
ford,]  €w?,  which  appears  to  deserve  the  preference  above  the  Jfeccpla,  npiv  ij. 

[•^  Vs.  36. — 'O  jiiT)  ex'^"'  i't«>A»)<7aT(o  to  i/u.aTioi'  oiiToO  Kal  ayopacraTto  (xd^atpav. — C.  C.  S.] 

■«  Vs.  37.— 'Eti  is  omitted  by  Lachmann,  [Tregelles,!  according  to  A.,  B.,  D.,  [Cod.  Sin.,]  H.,  B.,  [Q.,]  X.,  &c.  Per- 
haps it  was  quite  early  interpolated  for  the  purpose  of  giving  this  prophecy  more  prominence  in  reference  to  what  precedes 
and  follows.  On  the  other  hand,  it  may  be  conceived  that  it  was  quite  early  and  unconsciously  omitted  on  account  of  the 
immediately  preceding  oTt.    [The  latter  appears  much  the  more  probable. — C.  C.  S.] 

who  of  them  should  discharge  for  their  other  breth- 
ren the  business  of  foot-washing  before  the  meal,  not 
yet  begun.  For  although  this  controversy,  in  all 
probability,  had  given  occasion  to  the  foot-washing, 
— before  or  at  which  the  words,  vss.  25-27,  were 
probably  spoken, — this  act,  and  therefore  also  this 
discourse  of  our  Lord,  appears  not  to  fall  before  the 
meal,  but  at  the  begmning  of  it.  But  however  that 
may  be,  the  dispute  of  the  disciples  gives  our  Lord 
not  only  occasion  for  a  symbolical  act,  but  also, 
moreover,  for  a  special  admonition. 

Vs.  25.  The  kings  of  the  Gentiles. — A  com- 
mencement exactly  adapted  to  make  them  at  once 
feel  that  the  temper  which  now  came  into  view  among 
them  was  essentially  an  ethnic  one,  and  in  this  way 
deeply  to  shame  them.  It  is  known  how  often  the 
name  of  Euergetes  was  given  to  Roman  Emperors, 
and  also  to  other  princes,  for  instance,  Ptolcraajus 
Euergetes,  and  others.  The  Apostles  give  only  too 
plain  a  note  of  being  animated  by  the  same  spirit  of 
pride  with  those  who  listen  to  such  a  flattery  with 
complacency. 

Vs.  26.  But  ye  shall  not  be  so. — Our  Lord 
recognizes  that  His  own  disciples  in  a  certain  sense 


EXEGETICAX  AND  CRITICAL. 

Vss.  24-30.  Entirely  peculiar  to  Luke. — Quite 
correctly  explained  by  Ewald,  p.  348.  "  Luke  here 
puts  together  (vss.  21-38)  a  number  of  expressions 
of  Jesus  which,  according  to  Matthew  and  Mark,  are 
spoken  partly  earlier  and  partly  later,  as  if  this 
subhme  point  of  the  history  were  peculiarly  adapted 
for  attaching  to  the  words  of  institution  of  the  Holy 
Supper,  similar  thoughts  respecting  the  faithfulness 
of  the  disciples  towards  Him."  That  the  dispute 
with  the  disciples  about  rank  took  place  even  after 
the  institution  of  the  Communion,  and  discovery  of 
the  traitor,  cannot  be  at  all  imagined.  It  must, 
therefore,  together  with  the  admonitions  belonging 
to  it,  necessarily  be  placed  before  both  events. 
Perhaps  the  thought  on  the  impending  departure  of 
the  Master  brought  the  disciples  entirely  spontane- 
ously to  the  inquiry,  who  then  above  all  others  was 
worthy  to  stand  at  the  head  of  the  company  ;  or  that 
some  were  ill  content  with  their  place  at  the  feast- 
table. — This  appears  to  us,  at  least,  yet  more  prob- 
able than  that  the  dispute  arose  about  the  question, 


CHAP.  XXn.  24-38. 


341 


are  bine's  but  he  will  have  them  in  the  establishment 
of  their\iiigly  rights  distinguish  themselves  ma  very 
important  point  from  the  princes  of  earth,     io  De- 
come  more  humble  they  should  regard  as  an  eleva- 
tion and  serviceable  love  as  the  sum  of  their  greatness. 
Only  then  would  they  submit  themselves  to  the  im- 
mutable constitution  of  the  kingdom  of  God ;  only 
then  would  they  bear  the  King's  image.     Whoever 
i  indeed  was  the  greatest  among  them,  he  must  become 
las  the  younger,  vedmpo^,  whose  business  it  naturally 
I  was,  as  a  rule,  to  serve  the  others  (Acts  v.  6-10),  and 
even  so  the  dux  gregis  must  prove  his  superiority  by 
showing  himself  the  most  zealous  diaconus.      iar 
from  levelling  down  all  distinction  of  rank  and  oflice 
in  the  circle  of  His  disciples,  our  Lord  here  recog- 
nizes a  real  aristocracy  in  the  Christian  sphere,  but 
an  ari'^tocracy  of  humilitv,  which  He,  mdeed,  does 
,  not  merely  demand,  but  which   He  also  m  His  own 
!  example  sets  forth. 

I        Vs  2*7.  For  which  is   greater.— Although  it 
'  remains  true  that  the  reference  to  the  foot-washing 
is  not  directly  necessary,  since  our  Lord,  even  besides 
thi=i  mi"-ht  on  account  of  what  He  does  during  the 
meal  aa'well  as  on  account  of  the  whole  of  His  selt-sur- 
1  render,  weU  call  Himself  the  5i6.kovos  of  His  people, 
!  yet  it  'is  true,  on  the  other  hand,  that  under  the  Jo- 
i  hannean  picture  of  the  foot-washing,  one  could  set  no 
more  congruous  and  beautiful  motto  than  the  utter- 
ance wliich   Luke  alone  has  here  preserved  to  us : 
"  I  am  among  vou  as  he  that  serveth."     He  appeals 
to  the  position 'which  He  at  this  moment  occupies 
among  them,— a  position  in  which  every  guise  of  a 
suiieriority  falls  away.     In  words  our  Saviour  had 
already  previously  expressed  the  same  thought  (Matt. 
XX.    25-28),   but  now   He   adds   to   the  word   the 
deed.  ^„  ^,    , 

Vs.  28.  But  ye  are  they.— If  we  assume  that 
vss.  28-SO  were  spoken  uno  tenore  with  vss.  25-27, 
then  certainly  the  most  natural  connection  of  thought 
(Meyer)  is  this :  that  our  Lord,  upon  this  humiliation 
of  His  disciples,  now  also  causes  their  true  elevation 
to  follow,  by  assuring  them  of  their  future  glory  in 
His  Messianic  kingdom.  We  know  not,  however, 
what  should  hinder  us  from  assuming  that  these 
words  were  uttered  somewhat  later  on  this  evening. 
Entirely  arbitrary  is  the  assertion  (De  Wette,  Strauss), 
that  these  words  here  stand  out  of  all  historical  con- 
nection, and  contain  only  a  modified  repetition  of  the 
promise  given  Matt.  xix.  28.  It  appears  to  us  far 
more  probable  that  they  belong  in  the  portion  of  the 
discourse  after  the  foot-washing  and  before  the  dis- 
covery of  the  traitor,  of  which  also  John  (ch.  xin. 
12-20)  has  communicated  to  us  some  portion.  Not 
incongruously  may  they  be  attached  to  John  xiii.  20, 
and  that  in  this  way :  that  our  Lord  now  praises  and 
encourages  His  faithful  disciples,  after  He  had  just 
thrown  upon  the  traitor  a  look  of  warning,  vs.  21 
seq.  It  is  with  Him,  in  His  increasing  agitation  ot 
spirit,  a  necessity  to  turn  His  eyes  from  the  unfaith- 
ful one  to  the  faithful  ones,  and  to  show  to  them  how 
dear  to  Him  the  Apostohc  circle  yet  remains,  in  spite 
of  the  sorrow  which  the  unfaithful  apostle  has  caused 

Him. 

Continued  steadfastly  ...  in  My  tempta- 
tions, T€ipaaixo7i  MOV.— Just  the  word  for  Luke,  ac- 
cording to  whom  Satan,  ch.  iv.  13,  even  after  the  iorty 
davs'  temptation  in  the  wilderness,  had  only  departed 
from  the  Lord  &xpt  Katpod,  so  that  according  to  him, 
the  whole  earthly  life  of  Jesus  is  represented  as  a  con- 
tinuous temptation.  In  the  mouth  of  Jesus  this  word 
points  decidedly  to  this  painful  and  tempting  expe-  1 


rience  of  life,  through  which  His  obedience  to  the 
Father  had  to  be  exercised  and  perfected.  In  the 
midst  of  all  these  conditions,  it  redounded  to  the  no 
small  praise  of  His  disciples  that  they  had  so_  faith- 
fully continued  with  Him  {SiaiiieiJ.ei''nK6res).  Without 
adding  a  word  upon  their  manifold  weaknesses.  He 
does  justice  with  manifest  pleasure  to  their  sincerity 
and  their  steadfastness,— the  direct  opposite,  it  is 
true,  to  the  temper  of  mind  which  He  expresses,  ch. 
ix.  41,  and  yet  the  one  utterance  is  as  natural  as  the 
other,  — each  in  its  own  peculiar  connection. 

Vs.  29.  And  I  appoint  unto  you  a  king- 
dom, as  My  Father  hath  appointed  unto 
Me. — To  the  mention  of  that  which  the  disciples 
have  been  for  Him,  our  Lord  now  adds  an  intimation 
of  what  He  has  purposed  for  them.  AtaTiS)etJ.ai  sig- 
nifies not  only  a  bestowal  or  assurance,  but  a  disposi- 
tion such  as  a  dying  man  forms  when  he  makes  his 
will  for  those  left  behind.  That  our  Lord  bequeaths 
to  them  the  kingdom  by  a  particular  institution — 
namely,  by  the  Communion,  is  not  directly  said; 
even  without  such  a  reference  to  the  Supper,  the 
promise  preserves  its  full  truth  and  force.  It  is  in 
tliis  of  course  understood  that  the  verb,  when  our 
Lord  uses  it  of  the  Father,  who  can  never  see  death, 
Ka^ciii  saSjerS  jjioi,  must  be  understood  cum  grano 
sails.  The  sublimitv  of  such  an  expression  can  be 
better  felt  than  described.  The  poor  Nazarene,  who 
bequeaths  to  His  disciples  not  one  penny,  and  whose 
o-arments  after  a  few  hours  are  to  be  parted  under 
Ilis  eyes  on  the  Cross,  here  bequeaths  to  His  friends, 
as  the  reward  of  their  immovalile  fidelity,  a  more 
than  royal  inheritance,  and  therewith  even  removes 
the  disparity  that  yet  lay  between  Him  and  them. 
There  exists  a  noteworthy,  as  yet  too  little  noted, 
coincidence  between  this  utterance  and  that  of  the 
Intercessory  Prayer  (John  xvii.  22),  which  serves  for 
a  new  proof  of  the  higher  unity  of  the  Synoptical 
and  the  Johannean  Christ. 

Vs.  30.  That  ye  may  eat.— An  allusion  to  the 
purpose,  and  secondly,  to  the  inestimable  fruit  of 
this  bequest,  by  which  there  is  prepared  for  them  as 
well  a  rich  enjoyment  as  also  an  imperishable  honor. 
The  enjoyment  is  this :  that  our  Lord  in  the  Messianic 
kmgdom  entertains  them  at  His  table ;  the  iamihar 
Biblical  imagerv  is  here  also  chosen  with  preference, 
not  only  in  view  of  the  already  instituted  Holy  Sup- 
per but  also  by  occasion  of  the  present  Paschal  cele- 
bration ;  the  honor  is,  that  they  are  appointed  as 
iud"-es  over  the  twelve  tribes  of  Israel.  It  is  com- 
monly beheved  that  the  mention  in  particular  of  the 
twelve  thrones  which  appears  Matt.  xix.  28,  was 
omitted  here  on  account  of  the  apostasy  ot  Judas. 
It  may  however,  also  be  that  this  altered  torni  is 
connected  with  the  freer  character  of  our  Lord's  dis- 
course in  Luke.  Almost  too  refined  is  the  question 
which  Bengel  adjoins  to  the  mention  of  the  (bvXal : 
"  SmquUne  singidas  ?  We  know,  moreover,  how  our 
glorified  Lord  opens  this  same  prospect,  only  some- 
what modified,  for  all  His  friends.  Rev.  ii.  iii.,  and  how 
also  the  Apostle  Paul  states  the  judging  ol  the  world 
at  the  Parusia  of  the  Lord  as  a  prerogative  which  18 
intended  for  all  His  saints,  1  Cor.  vi.  2. 

Vs  31.  Simon,  Simon.— We  agree  with  those 
who  behove  that  a  double  intimation  of  Peter's  de- 
nial took  place ;  the  one  even  in  the  Paschal  hall, 
the  other  on  the  way  to  Gethsemane,  which  latter  is 
exclusively  mentioned  by  Matthew  and  Mark.  Of  the 
former  John  gives  us  an  account  (ch.  xiii.  36-38) ; 
vss  31  32  of  Luke  appear  to  run  parallel  therewith. 
Ittookplace,  therefore,  shortly  after  the  institution 


342 


THE   GOSPEL  ACCORDING  TO  LUKE. 


of  the  Lord's  Supper,  immediately  following  the  new 
commandment  of  brotherly  love  (John  xiii.  34,  35). 
Very  well  may  our  Lord  to  the  earnest  warning  (John 
xiii.  36-38)  have  yet  added  the  words  which  Luke 
alone  has  preserved  for  us,  and  which  as  well  by 
their  form  as  by  their  character  were  fitted  to  make 
on  the  Apostle's  heart  the  deepest  impression.  Even 
the  double  Simon,  Simon,  comp.  Luke  x.  41  ;  Acts 
ix.  4,  must  have  given  him  deeply  to  feel  that  he  soon 
would  not  be  like  a  rock,  but  hke  an  unsteady  reed. 
The  Bibhcal  mode  of  speech :  "  Satan  bath  desired 
you,  ardently  entreated  for  you,"  points  back  to  the 
prologue  of  the  book  of  Job.  Note  the  distinc- 
tion between  the  plural,  u^Ss  (vs.  31),  and  the  singu- 
lar (vs.  32),  irepl  ffov.  Without  any  one  having 
known  it,  there  had  to-day  the  most  fearful  danger 
threatened  all  the  disciples ;  but  no  one  more  than 
Peter,  who  had  least  feared  it,  and  yet  had  been  the 
object  of  the  very  special  peisonal  intercession  of 
his  faithful  Lord. — Tou  atvidaat.  "  The  word  has  not 
been  preserved  to  us  elsewhere,  but  the  signification 
is  not  doubtful.  The  tertmm  comparationis  is  the 
testing  TapaiTcreii' :  as  the  wheat  is  shaken  in  the  sieve 
that  the  chatf  may  thereby  separate  itself  from  the 
wheat  and  fall  out,  so  will  Satan  also  disquiet  and 
terrify  you  through  persecutions,  dangers,  tribula- 
tions, in  order  to  bring  your  faithfulness  towards  Me 
to  apostasy."    Meyer. 

Vs.  32.  But  I. — In  this  discourse  of  our  Lord 
also.  His  person  foims  the  immovable  centre.  His 
majestic  eya;  5e',  on  the  one  hand  plants  itself  in  the 
way  of  Satan's  threatening,  and  on  the  other  hand 
stands  in  opposition  to  the  direct  Koi  tru,  which  im- 
mediately follows  thereon.  First  has  our  Lord 
granted  His  disciple  a  look  into  the  crafty  plottings 
of  hell ;  now  does  He  grant  him  to  look  up  into  the 
heaven  of  his  loving  Saviour's  heart.  But  for  whom 
hath  the  Lord  prayed  ?  This  time  especially  for  Peter : 
"  Totus  sane  hie  sermo  Domini  prcesu2)fjo7iit,  Peh'wn 
esse  prhnum  ajiostoloruyn,  quo  stante  aid  cadente  ceteri 
ant  minus  aut  niagis  pericliiaretttur. "  Bengel. 
WJien  ?  After  He  had  penetrated  Satan's  crafty 
plotting  in  all  its  depth.  For  what  ?  Our  Lord  does 
not  express  Himself  with  many  words  thereabout. 
By  no  means  that  Peter  might  entirely  escape  the 
sifting,  comp.  John  xvii.  15.  With  what  purpose? 
In  order  that  i^lva)  his  faith  may  not  cease  (e/cAeiTr?;), 
since,  indeed,  his  whole  energy  for  resistance  would 
be  lost  if  the  faith  which  he  had  so  often  confessed 
should  no  longer  remain  in  him,  comp.  2  Tim.  iv.  V. 
Wiih  what  result  ?  The  prayer  is  heard  ;  Peter 
will  indeed  fall,  but  he  will  also  rise  again :  koX  au 

IT  0  T  f    iiricTTpfipas. 

When  thou  art  converted. — There  is,  there- 
fore, predicted  for  Peter  an  ima-Tpocp-n  visible  to  others, 
which  was  to  be  the  consequence  of  an  inward  fxeTo.- 
voia.  Through  what  depths  of  sorrow  and  contrition 
the  way  should  lead  to  this  height  is  as  yet  wisely 
concealed  from  him,  but  in  this  very  night  he  ex- 
periences it. — Strengthen  thy  brethren. — "  Mi/ " 
brethren,  our  Lord  does  not  here  say,  as  in  John  xx. 
17 ;  nor  yet  "  onrs,^^  but  thi/  brethren,  since  He  here 
conceives  them  as  afflicted  with  the  same  weak- 
ness which  should  bring  Peter  to  so  deep  a  fall. 
Thus  does  the  address  return  again  obliquely  to  the 
vfias,  vs.  31.  How  Peter  afterwards  strengthened 
his  fellow-apostles  by  his  word  and  example,  appears 
plainly  from  the  Acts.  How  he  strengthened  his 
fellow-believers,  is  manifest  in  his  Epistles ;  but  how 
little  he  was  as  yet  on  the  way  to  this  conversion,  and 
how  little  he  was   fitted  for  this  strengthening  of 


others,  appears  in  the  w^ords  with  which  he  at  the 
same  instant  answers  this  address. 

Vs.  33.  Lordj  I  am  ready  to  go  with  Thee. — 
Mera  ffov  he  places  emphatically  first,  to  designate 
the  source  from  which  his  exultant  feeling  of  strength 
proceeds  ;  he  conceives  the  threatening  danger  in  a 
twofold  form,  as  death  or  imprisonment ;  but  love 
will  surely  give  him  strength  to  defy  both.  It  is  as 
if  he  would  thereby  intimate  that  the  Lord's  inter- 
cession for  him  had  not  been  so  especially  necessary. 

Vs.  34.  I  tell  thee,  Peter. — Now  not  Simon, 
though  he  might  have  doubly  deserved  it,  but,  Peter  ; 
inasmuch  as  our  Lord  places  Himself  in  the  position 
of  the  man  who,  in  his  own  eyes,  stands  there  so 
rock-fast.  In  language  free  of  all  ambiguity,  He 
now  announces  to  him  what  He  had  just  made  known 
to  him  in  Biblical  allusions,  in  order  that  the  possi- 
bility of  a  misunderstanding  may  no  longer  remain. 
Peter  will  even  deny  that  he  knows  the  Master, 
diraprvjcrr)  \j.t]  flSevai  /ae,  properly  a  double  pleonastic 
negation,  as  in  ch.  xx.  27,  on  which  account  also 
some  MSS.,  although  without  sufficient  critical 
grounds,  have  omitted  fxr].  Respecting  the  predic- 
tion of  Peter's  denial  itself,  comp.  moreover  Lakge 
on  Matt.  xxvi.  34. 

Vs.  35.  And  He  said  unto  them. — From  Peter 
the  address  of  our  Lord  now  turns,  after  a  short 
pause,  again  to  the  whole  circle  of  disciples.  That 
our  Lord  uttered  the  words,  vss.  35-38,  when  all 
were  outside  of  the  Paschal  hall,  immediately  before 
the  entrance  into  Gethsemane,  we  consider  as  less 
probable.  For  these  words  are  not  preceded  by  the 
second  but  the  first  announcement  of  Peter's  denial ; 
moreover,  they  bear  so  familiar  a  character,  that  they 
appear  to  belong  as  yet  to  the  feast  table.  We  be- 
lieve that  we  ought  to  assign  them  a  place  even  imme- 
diately after  vss.  3 1-34 — namely,  so  that  our  Lord  now, 
to  the  description  of  the  inward  danger  which  threat- 
ens His  disciples,  joins  the  description  of  the  outward 
distress  that  impends  over  them. — As  friends  in  the 
parting  hour  like  to  while  away  yet  a  season  with 
their  thoughts  in  the  sweet  days  of  the  past,  so  does 
our  Lord  now  lead  back  the  Eleven  into  the  period 
which  then  perhaps  appeared  to  them  to  be  a  very 
tiresome  one,  but  which,  in  comparison  with  this 
night,  might  yet  be  called  a  peaceful  and  happy  one. 
He  points  them  back  to  the  time  when  they  first 
preached  the  Gospel  in  Galilee,  and  on  the  part  of 
many  had  found  open  ears  and  hearts,  ch.  ix.  1-6. 
Then  they  had  in  no  respect  had  want,  no  care  had 
oppressed  them ;  but  now  it  was  another  time.  So 
unacquainted  are  they  as  yet  with  that  which  to-night 
impends,  that  the  Saviour  can  bring  to  them  in  no 
other  way  a  presenthnent  of  it  than  by  holding  up  to 
them  ths  sharp  contrast  of  then  and  now.  He  enjoins 
on  them  the  dh-ect  opposite  of  that  which  He  had 
then  commanded  them.  Once  the  least  care  was 
superfluous,  now  the  most  anxious  care  was  not  too 
much. 

Vs.  36.  Therefore  He  said. — OS;/  subjoins  the 
opposite  of  their  acknowledgment,  that  at  that  time 
they  did  not  lack  the  least  thing.  He  that  hath  a 
purse,  let  him  take  it,  aparai :  Let  him  not  leave  it 
at  home,  but  take  it  with  him  on  the  journey,  in  order 
by  so  careful  a  preparation  to  assure  himself  agauist 
any  possibility  of  a  lack.  Even  so  let  him  who  pos- 
sesses a  wallet,  hasten  to  avail  himself  of  it.  And  he 
that  hath  not,  neither  purse  nor  wallet,  let  him 
sell  his  garment,  which  he  otherwise  vrould  at  last 
expose  to  robbery,  and  buy — not  a  purse  or  a  wallet, 
but  what  is  now  more  indispensable  than  clothing  and 


CHAP.  XXII.  24-38. 


343 


food— a  sword.  Self-defence  is  now  not  only  an 
urgent  necessity,  but  tlie  first  necessity  of  all.  This 
last  word  we  have  to  understand,  not  in  an  allegori- 
cal, but  in  a  parabolical  sense.  If  one  understands 
(Olshausen)  the  spiritual  sword  (Eph.  vi.  17),  he  is 
then  also  obliged  to  give  to  the  garment,  the  wallet, 
and  the  shoes  a  spiritual  signification.  Our  Lord  will 
simply,  in  a  concrete  pictorial  form,  represent  to  His 
disciples  the  right  and  the  duty  of  necessary  defence, 
in  order  that  they  may,  by  the  very  opposition  to  the 
former  command  (vs.  85),  finally  come  to  the  con- 
sciousness that  an  entirely  peculiar  danger  shall  break 
in  upon  them. 

Vs.  37.  For  I  say  unto  you. — The  rendering 
of  an  immediate  and  sufficient  reason  for  the  pre- 
viously apparently  so  enigmatical  command.  If  mat- 
ters so  even  so  far  with  the  Master  that  He  is  reck- 
oned'with  the  malefactors,  then  His  disciples  also 
may  well  have  occasion  to  fear  the  worst.  Here 
again  we  find  an  allusion  to  the  truth,  that  the  im- 
pending fulfilment  of  the  prophecy  is  grounded  in  an 
irrevocable  Must ;  at  the  same  time  also  a  proof  in 
what  light  our  Lord  regarded  the  well-known  pro- 
phecy (Is.  liii).  He  numbers  it  among  the  Trepi  inov 
sc.  yey panixeva  (not  "  The  circumstances  surrounding 
Me."  Meyer),  in  respect  to  which  He  gives  the  assur- 
ance that  they  reXos  ex«'-  Excessively  feeble  would 
this  expression  be,  if  He  meant  to  say  nothing  else 
than :  "  With  Me,  as  witli  that  subject  of  Isaiah's 
prophecy,  matters  are  coming  to  an  end."  Our  Lord 
feels  and  knows  that  He  is  Himself  truly  the  Subject 
of  the  prophecy  of  Isaiah,  and,  therefore,  it  cannot 
here  be  the  end,  in  the  common  sense  of  the  word, 
but  only  the  accomplishment,  in  the  sense  of  the 
TereXeffTai  (John  xix.  SO),  that  is  spoken  of.  Our 
Lord  therewith  undoubtedly  states  the  ground  (yap), 
why  He  expects  for  Himself  nothing  less  than  the 
fulfilment  also  of  Isaiah  liii.  12.  Everything  that^is 
written  of  the  Messiah  must  go  into  complete  fulfil- 
ment, and  that  can  only  be  done  when  this  declara- 
tion also,  in  a  certain  sense  the  crown  of  the  whole 
prophetic  announcement  of  the  Passion,  is  accom- 
plished in  and  on  Him.  "  If  this  tuvto  yet  comes  to 
pass,  because  all  must  come  to  pass,  thei^  the  fulfil- 
ment and  coming  to  pass  has  with  this  undoubtedly 
an  end."     Stier. 

Vs.  38.  Lord,  behold  here  are  two  swords. 
— It  is  unquestionably  surprising  that  the  disciples 
have  come  at  once  in  possession  of  these  swords, 
and  not  probable  that  they  were  found  in  the  Pass- 
over hall  itself.  Bengel.  It  is,  however,  known  that 
the  Galileans  were  wont  to  travel  armed;  perhaps 
Peter  and  another  disciple  had  taken  their  swords 
with  them  in  the  journey  towards  the  capital,  in  the 
presentiment  of  a  danger  on  this  very  evening.  Cer- 
tain it  is  that  they  have  them  at  all  events  now  lying 
ready,  and  at  the  word  of  our  Lord,  vs.  36,  they  think 
that  they  can  use  them  very  well.  To  understand 
large  butcher-knives  for  the  Paschal  lamb  (Chrysos- 
tom)  sounds  singulai". 

It  is  enough,  In-acoj'  eo-Ti. — If  it  were  possible 
for  us  to  imagmc  our  Lord  for  a  moment  in  the  Pas- 
chal night  with  a  melancholy  smile  on  His  heavenly 
countenance,  it  would  be  at  the  affair  of  the  two 
swords.  Two  swords  over  against  the  whole  might 
of  the  world,  of  hell,  and  of  death,  which  were  to 
engage  in  the  assault  upon  Him  !  He  accounts  it 
impossible  to  make  the  whole  preposterousness  of 
this  thought  as  visible  to  them  as  it  is  to  Himself, 
and,  therefore,  breaks  off  the  conversation  on  the 
subject,  in  the  tone  of  one  who  is  conscious  that 


others  would  not  yet  understand  Him,  and  who, 
therefore,  holds  all  further  speech  unprofitable.  A 
double  sense  (Olshausen,  De  Wette),  we  do  not  find 
here,  but  we  may,  a  melancholy  irony. 

"VVe  apprehend  that  after  this  conversation :  1. 
The  great  Hallel  was  sung;  2.  the  farewell  dis- 
course (John,  ch.  xiv.  17)  held;  3.  the  Paschal 
hall  left ;  4.  that  on  the  way  to  Gethsemane  the  se- 
cond prediction  of  the  unfaitlffulness  of  Peter  and  of 
his  fellow-disciples  took  place,  which  was  with  one 
voice  repelled.  All  this  Luke  passes  over  in  silence, 
in  order  to  lead  us  without  further  detention  imme- 
diately to  Gethsemane.  See  Lex  ^vancf.  Harm. 
p.  93. 


DOCTEINAIi  AND  ETHICAL. 

1.  While  on  the  one  hand  the  renewed  dispute 
among  the  disciples  as  to  rank  on  this  very  evening  is 
a  mournful  proof  of  how  deeply  pride  and  self-seek- 
ing remain  rooted  even  in  the  soul  that  has  the  be- 
ginnings of  faith  and  renewal ;  so,  on  the  other  hand, 
is  the  pecuUar  way  in  which  our  Lord  at  the  Paschal 
table  opposes  this  perversity,  a  new  revelation  of 
His  wisdom,  love,  and  faithfulness.  The  almost 
literal  repetition  of  an  earlier,  yet  already  forgotten, 
admonition,  must  of  itself  have  doubly  shamed  His 
discordant  friends.  Therewith  He  recalls  to  their 
memory  an  hour  in  which  the  same  perverse  dispo- 
sition had  become  visible  in  them,  and  had  been  by 
Him  combated  powerfully,  indeed,  yet,  as  now  ap- 
peared, in  vain.  It  is  the  fundamental  law  of  His 
kingdom,  which  He  now  will,  as  it  were,  in  the  style 
of  a  lapidary  and  in  a  stereotyped  form,  engrave 
anew  in  the  fleshy  tables  of  the  hearts  of  His  own ; 
and  in  order  to  impress  it  on  them  the  more  deeply, 
He  represents  it  to  their  sight  by  an  act,  which  must 
have  remained  eternally  unforgotten  by  them.  ^^ 

2.  "  But  I  am  among  you  as  he  that  serveth. 
This  word  is  first  of  all  the  brief  summary  of  the 
whole  now  almost  completed  earthly  life  of  Jesus  in 
humiliation.  Comp.  Matt.  xx.  28;  Phil.  ii.  5-11; 
2  Cor.  viii.  9.  It  is,  secondly,  the  worthy  mitiation 
of  a  Passion  in  which  He  was  again  to  serve  His 
own  in  a  manner  entirely  different  from  hitherto,  by 
this,  that  He  humiliated  Himself  now  more  deeply 
than  ever;  and  finally,  it  is  even  the  watchword  of 
His  heavenly  life,  now  that  He  is  enthroned  at  the 
right  hand  of  God ;  for  even  there  upon  the  throne 
He  rules  by  serving,  and  never  reveals  His  glory 
more  brilliantly  than  in  His  condescending  love. 

3.  Not  enough  can  we  here  in  the  antechamber 
of  the  Passion  admire  the  sublime,  entirely  unique 
self-consciousness  of  our  Lord.  While  He  certamly 
knows  that  He  is  at  the  very  point  of  being  reckoned 
with  the  transgressors.  He  yet  claims  for  His  dis- 
ciples no  lesser^ank  than  that  which  earthly  poten- 
tates and  kings  possess  (vss.  25,  26).  Nowhere  has 
He  on  earth  to  lay  His  head,  and  yet  He  bequeaths 
to  them,  as  if  bv  testament,  the  highest  place  oi 
honor  in  the  king'dom  of  God,  and  inaugurates  them 
as  future  judges  of  the  twelve  tribes  of  Israel. 
With  every  moment  He  is  going  domi  deeper  mto 
the  night  of  suffering,  and  yet  He  shows  even  now 
especially  that  the  secrets  of  the  heart,  of  the  future, 
and  of  the  spiritual  world,  lie  naked  and  uncovered 
before  Him.  lie  feels  that  He  is  in  the  fullest  sense 
of  the  word  the  Son  in  whom  the  Father  is  well 
pleased  (vs.  29),  the  centre  of  the  prophetic  Scrip- 
ture (vs.  S7),  yea,  the  Vanquisher  of  Satan  (vss.  31, 


344 


THE   GOSPEL  ACCORDING  TO   LUKE. 


32),  and  yet  all  this  hinders  Him  not  from  walking  in 
the  midst  of  His  own  as  their  servant,  and  bearing 
their  um-eceptiveness  witli  a  patience  which  can  never 
be  sufBciently  praised  with  human  tongues. 

4.  From  this  utterance  of  our  Lord  it  appears 
that  the  kingdom  of  darkness  was  in  more  than 
common  activity  and  intense  exertion  when  the 
night  of  the  betrayal  had  fallen.  Not  Judas  alone 
(vs.  32),  the  circle  of  the  faithful  disciples  also  was 
the  target  of  the  Satanic  arrows.  To  understand 
such  expressions  only  figuratively,  and  in  view  of  them 
to  deny  the  existence  and  the  influence  of  Satan,  is 
pure  rationalistic  caprice.  On  the  contrary,  there 
appears  very  evidently  from  this  that  the  existence 
of  a  kingdom  of  darkness  peopled  by  personal  evil 
spirits  is  nothing  less  than  a  terrible  reality.  And  it 
is  certainly  a  permitted  conclusion  a  minori  ad  majus 
that  if  Satan  desired  to  sift  the  disciples  as  wheat, 
he  can,  least  of  all,  have  left  our  Lord  untouched, 
either  in  Gethsemane  or  on  Golgotha. 

5.  The  assurance  of  our  Lord  that  He  had  prayed 
for  Peter,  is  the  sohd  basis  for  the  evangehcal  doc- 
trine of  the  intercession  of  the  Saviour  for  His  peo- 
ple in  heaven,  Kom.  viii.  34 ;  Heb.  vii.  25 ;  ix.  24 ; 
1  John  ii.  1.  Thereby  He  shows  us  at  the  same 
time  the  supreme  and  imal  goal  which  the  Christian, 
in  his  prayer  for  himself,  must  also  keep  before  his 
eyes,  namely,  that  his  fiiith  fail  not.  Whoever  suf- 
fers shipwreck  of  his  faith  (1  Tim.  i.  19),  suffers  loss 
not  only  of  his  goods  but  also  of  his  life. 

6.  The  decided  prediction  of  Peter's  denial  be- 
longs to  the  sublimest  self-revelations  of  the  humi- 
liated Saviour.  Gloriously  does  there  shine  out  from 
this  His  wisdom.  His  love.  His  faithfulness,  but  far 
more  gloriously  yet  does  there  beam  forth  from  these 
words  upon  us.  His  Divine  knowledge.  For  He  an- 
nounces not  only  in  a  general  way  that  Peter  espe- 
cially will  succumb  to  tlie  impending  trial — to  any 
one  acquainted  with  men,  that  looked  somewhat 
more  deeply  thau  common,  that  would  not  have  been 
so  very  dilScult — but  He  gives  beforehand  every 
particular:  the  threefold  denial,  the  cock-crowing, 
the/or»i  of  the  denial — a-napv-nari  ,u?;  eiSeVai  ^ue — not 
only  as  possible  but  as  certainly  occurring,  and 
shows  thereby  that  He  views  with  perfectly  clear 
vision  not  only  the  hidden  but  also  the  seemingly 
casual.  The  assertions  that  the  expression  "  before 
the  cock  crow  "  is  only  meant  to  denote :  "  before  the 
morning  shall  break;"  moreover,  that  the  '■'three 
times"  (vs.  34)  signifies  only  an  indefinite  round 
number,  and  that  the  prophecy  only  took  this  exactly 
definite  form  afterwards  from  the  event  (Strauss  and 
others),  rest  upon  presuppositions  which  are  destitute 
of  every  exegetical  proof,  as  well  as  of  all  historical 
ground.  No  example  can  be  brought  of  thrkk  sig- 
nifying anything  else  than  what  it  expresses,  and  it  is 
forgotten  that  the  cock-crowing  is  so  far  from  being 
anytliing  unessential  that,  according  to  Mark,  it  must 
even  take  place  twice.  So  fiir,  however,  from  an  un- 
avoidable fate  being  here  foretold  to  Peter,  there  is, 
on  the  other  hand,  at  the  basis  of  this  admonition 
the  intent  of  guarding  him  against  the  danger.  Peter 
did  not  deny  our  Lord  because  it  was  previously  fore- 
told, but  it  was  foretold  to  him  that  he  might  not 
do  it.  While  Satan's  design  was  so  to  sift  the  wheat 
that  it  should  be  found  only  as  cliaff,  our  Lord,  on 
the  other  hand,  will  so  sift  it"  that  it  may  be  cleansed 
from  the  chaff,  may  come  forth  from  the  trial  as 
good  wheat.  Had  the  disciple  but  comprehended 
the  intimation  of  his  Master,  and  reconciled  himself 
to  the  thought   that  his  Master  was  to  endure  the 


hard  struggle  without  him  !  But,  alas,  the  very  one 
who  fancies  himself  to  be  stronger  than  ten  other 
men,  very  soon  gives  the  proof  that  he  is  even  weaker 
than  a  single  woman. 

Y.  The  Lord  would  certainly  have  avoided  the 
expression  as  to  buying  a  sword  for  threatening  danger, 
if  He  had  Avilled  that  His  disciples  in  no  case  should 
think  of  self-defence  with  outward  weapons.  Their 
error  Hes  only  in  this,  that  they  in  this  moment, 
and  over  against  the  more  than  earthly  might 
which  now  threatens  them,  will  have  recourse  to 
ordinary  weapons.  Judge  then  how  thoroughly  it 
must  conflict  with  the  spirit  and  mission  of  our  Lord 
when  the  Roman  Curia  vaunts  itself  of  the  possession 
of  the  two  swords  of  Peter,  and  a  Boniface  the  Vlllth, 
for  example,  from  this  very  passage,  believed  himself 
to  be  able  to  prove  that  the  papal  chair  possesses  as 
well  the  right  of  spiritual  as  of  secular  jurisdiction. 
By  the  Ikolvov  ian  of  our  Lord,  this  folly  is  con- 
demned in  its  very  principle.  "It  is  a  sigh  of 
the  God-man  which  breathes  Uke  a  sound  of  com- 
plaint over  the  Roman  swords  and  stakes,  over  the 
armed  camps  of  the  Paulicians  and  Hussites,  over 
all  the  violent  measures  of  the  New  Testament  time 
that  are  meant  to  further  His  cause." 


HOMILETICAL  Mm  PEACTICAL. 

How  little  the  disciples,  even  in  the  Paschal  hall, 
are  yet  in  a  condition  to  comprehend  the  gravity  of 
the  moment  and  the  temper  of  the  Lord. — How 
much  the  disciples  yet  contribute  to  embitter  to 
their  Master  even  the  still  enjoyment  of  the  last  quiet 
evening. — The  old  Adam  is  not  so  quick  to  die. — 
The  royal  dignity  of  the  disciples  of  our  Lord :  1. 
Its  high  rank ;  2.  its  holy  requirements. — The  heaven- 
wide  distinction  between  the  flattering  titles  and  the 
ruling  character  of  many  an  earthly  monarch. — Esse 
quani  videri. — The  way  of  willing  humiliation  the 
way  of  true  greatness  in  the  kingdom  of  God  :  1.  The 
ancient  way  ;  2.  the  difficult  way ;  3.  the  safe  way ; 
4.  the  blessed  way. — Christ  in  the  midst  of  His  peo- 
ple as  one  that  serves :  1.  The  character  which  as 
such  an  one  He  reveals,  a.  condescending,  b.  active, 
c.  persevering  love ;  2.  the  requirement  which  He  as 
such  repeats,  a.  adore  in  this  very  thing  His  great- 
ness, b.  let  yourself  be  served  by  Him,  c.  serve  now 
others  also  for  His  sake. — Immutable  faithfulness  in 
the  midst  of  severe  temptation,  is  by  our  Lord :  1. 
Well  ))orne  in  mind ;  2.  graciously  praised ;  3.  a  tliou- 
sandfold  rewarded. — The  bequest  of  the  dying  Tes- 
tator to  His  chosen  friends. — The  judicial  function 
which  our  Lord  above  in  heaven  commits  to  those 
that  suffer  with  Him  on  earth,  2  Tim.  ii.  12. — The 
heavenly  feast  in  the  yet  future  kingdom  of  God :  1. 
The  blessed  Host ;  2.  the  completed  number  of  guests  ; 
3.  the  infinite  refreshment. — Simon  Peter :  1.  Dan- 
gerously threatened ;  2.  invisibly  defended ;  3.  tho- 
roughly converted  ;  4.  in  rich  measure  active  for  the 
strengthening  of  his  brethren. — Satan  intent  on  the 
destruction,  the  Lord  on  the  deliverance,  of  Peter, 
Simon  alone  careless. — Jesus  the  Intercessor  for  His 
weak  but  sincere  disciples. — How  many  a  danger  is 
averted  from  us  unnoticed,  even  before  we  ourselves 
become  aware  of  its  approach. — The  holy  vocation 
of  the  converted   one   to   strengthen  his  brethren: 

1.  That  only  he  can  do  who  is  himself  converted  ; 

2.  but  this  one  should,  would,  and  will  then  do  it. — 
Even  over  against  our  Lord,  unbelief  will  still  be  in 
the  right. — He  that  trusteth  in  his  own  heart  is  a 


CHAP.  XXII.  39^6. 


345 


fool. — The  dangerousness  of  a  superficial  excitement 
of  feeling,  instead  of  a  deeply-rooted  life  of  faith. — 
Let  him  that  thinketh  he  standeth  take  heed  lest  he 
fall,  1  Cor.  X.  12. — Even  in  the  guidance  of  His  most 
intimate  disciples,  our  Lord  not  seldom  strikes  into 
an  entirely  different  way  afterwards  from  that  which 
He  followed  earlier. — Rest  once  enjoyed  no  pledge 
of  future  security. — "Did  ye  ever  lack  anything? 
Lord,  never  anything.''  Admirable  text  for  New 
Year's  Eve. — On  superfluity  the  disciple  of  our 
Lord  must  never  reckon,  1  Tim.  vi.  6-8. — Against 
extraordinary  dangers  the  Christian  must  arm  him- 
self in  extraordinary  wise. — The  prophetic  word  the 
light  of  our  Lord  upon  His  gloomy  way  to  death. — 
On  the  Christian  also  must  aU  be  accomplished  that  is 
written,  both  concerning  his  suft'ering  and  concerning 
his  glory. — The  persevering  incapability  of  the  dis- 
ciples to  comprehend  our  Lord,  one  of  the  deepest 
sources  of  His  hidden  suffering. — Patience  with  un- 
teachable  friends  a  difficult  art,  yet  sanctified  by  our 
Lord's  example. 

Starke:  —  Cramer: — Great  people  also  come 
short. — Intestine  wars  have  done  the  kingdom  of 
God  more  harm  than  foreign  ones. — Nothing  can 
move  us  more  powerfully  to  humility  than  the  ex- 
ample of  Christ. — Where  the  mind  of  Christ  is,  there 
is  also  the  followmg  of  Him. — Nova  Bill.  2\ib. : — 
The  cross  suits  Christ's  servants  better  than  lordship. 
— Whoever  will  be  Christ's  property  must  make 
.himself  ready  for  temptation.  —  Whom  the  Lord 
praises,  he  is  praiseworthy,  2  Cor.  x.  18. — Quesxel  : 
— Who  can  comprehend  the  dignities  and  advan- 
tages of  a  genuine  disciple  of  Jesus? — The  Lord 
Jesus'  faithful  servants  shall  be  in  heaven  His  fellow- 
rulers  and  fellow-kings.  —  Cansteix  :  —  Ignorance, 
Becurity,  and  presumption  prepare  Satan  a  way  for 
his  temptations. — The  devil  can  do  nothing  without 


Divine  permission. — Without  Jesus'  intercession  our 
little  ship  of  faith  must  suffer  shipwreck. — Osiander  : 
— The  flesh  before  danger  comes  is  courageous,  and 
is  only  thoroughly  convinced  by  an  afflictive  expe- 
rience of  its  unpotency. — To  mean  well  is  not  every- 
thing in  rehgion. — Nova  Blbl.  Tub. : — The  sins  that 
we  shall  commit  the  Lord  Jesus  knows  beforehand. 
— It  is  edifying  often  to  call  to  mind  how  God  has  led 
us. — Brentius  : — Faithful  servants  of  God  have  a 
lich  and  mighty  Lord. — One  must  accommodate 
himself  to  the  time,  be  it  good  or  bad. — Servants  of 
God  have  not  ever  sunshine  in  their  office. — See  well 
to  it  how  thou  understandest  Christ's  word. — To  the 
magistrate  the  secular  sword  is  entrusted,  to  the 
minister  the  spiritual,  Rom.  xiii.  4;  Ephes.  vi.  lY. 

Heubner  : — The  attacks  of  the  wicked  must  turn 
out  for  the  best  good  of  the  saints. — Interceding 
prayer  availeth  much. — How  many  a  wandering  son 
has  been  saved  by  a  pious  mother's  prayers !  (Au- 
gustine and  Monica). — Sins  are  as  dangerous  as  they 
are  because  they  may  bring  about  the  loss  of  our 
faith. — Unanxious  service  of  the  Lord  makes  life 
glad. — God  always  helps  through. — Palmer  (vss.  35, 
36) : — What  there  in  the  Ufe  of  the  disciples  appears 
as  a  succession,  must  with  us  exist  as  simultaneous, 
joined  by  faith  :  1.  The  admirable  child-like  trust 
that  supports  itself  on  experience ;  2.  the  manly  valor 
that  bears  a  sword,  indeed,  but  the  sword  of  the 
Holy  Ghost.— Arndt  (vss.  31-38): — The  words  of 
the  loving  providence  of  Jesus :  1.  The  words  of  His 
waining  providence  to  Peter ;  2.  the  words  of  His 
upholding  providence  to  the  other  disciples. — F.  W. 
Krommacher,  Fassions-buch,  p.  173  seq. :  —  The 
niglit  conversation,  how  it  unfolds  to  us  the  Media- 
tor's heart  of  the  great  Friend  of  sinners :  1 .  In  His 
conversation  with  Simon  Peter ;  2.  in  His  utterance 
to  the  disciples  altogether. 


A.   The  Deepening  of  the  Conflict.     (Chs.  XXII.  39— XXHL  45.) 
1.  Gethsemane. 


a.  THE  CONFLICT  OF  PRATER  (Cn.  XXII.  39-16), 
(Parallel  with  Matt.  ssvi.  36-16  ;  Mark  xiv.  32-42.) 

39  And  he  came  out,  and  went,  as  he  was  wont,  to  the  mount  of  Ohves;  and  his 

40  [the^]  disciples  also  folloAved  him.     And  when  he  was  at'  the  place,  he  said  unto  them, 

41  Pray  that  ye  enter  not  into  temptation.     And  he  [himself]  was  withdrawn  [withdrew] 

42  from  them  about  a  stone's  cast,  and  kneeled  down,  and  prayed.  Saying,  Father,  if  ihou 
be  willing,  [toj   remove  this  cup  from  me : — nevertheless,  not  my  will,  but  thine,  be 

43  done.       And    there    appeared  an   angel  unto   him  from  heaven,    strengthening   him. 

44  And  being  in  an  agony  he  prayed  more  earnestly :  and  his  sweat  was  as  it  were  great 

45  drops  of  blood  falling  down  to  the  ground.^     And  when  he  rose  up  from  prayer  and 

46  was  come  to  his  [the]  disciples,  he  found  them  sleeping  for  sorrow.  And  said  unto  them. 
Why  sleep  jqI  rise  and  pray,  lest  ye  enter  into  temptation. 

I  Vs.  39. — Without  adequate  authority  the  Recepla  has  juafljjToi  avrov. 

'^  Vs.  41.— Respecting  the  state  of  the  case  critically  with  respect  to  vss.  13,  11,  see  Exegelical  and  Critical  remarks. 

1  thew  and  Mark  respecting  the  agony  of  our  Lord  in 
EXEGETICAIi  AXD  CRITICAL.  Gethsemane   is   much  more   detailed    and   complete 

than  his,  and  only  from  the  union  of  the  three  ac- 

Vs.  39.  And  He  came  out. — Here  also  Luke    counts  does  it  become  possible  to  represent  to  our- 

does  not  fail  of  his  peculiarity.     The  account  of  Mat-    selves  distinctly  the  course  of  the  event.     Evidently 


346 


THE   GOSPEL  ACCORDING  TO  LUKE. 


Luke  condenses  all,  neither  mentions  the  selection 
which  our  Lord  made  from  among  the  disciples,  nor 
the  threefold  repetition  of  the  prayer,  and  passes 
over  also  the  warning  words  of  our  Lord  to  Peter. 
On  the  other  hand,  we  owe  to  him  the  mention  of 
the  bloody  sweat  and  of  the  strengthening  angel,  as 
well  as  also  his  delicate  psychological  intimation,  vs. 
45,  that  the  disciples  were  sleeping  dTrb  ryjs  \vit7]s. 
He  alone  defines  the  distance  between  the  praying 
Saviour  and  the  disciples-,  wael  \iSiov  ^o\i]v^  vs.  41, 
and  communicates  the  remark  that  the  Mount  of 
Ohves  was  the  place  in  which  our  Lord  was  commonly 
wont  to  pray,  vs.  89.  From  all  this  it  becomes  evi- 
dent that  his  account  is  invaluable  for  the  comple- 
menting of  the  representation  of  Matthew  and  Mark, 
which,  it  is  true,  is  more  detailed  and  also  more  per- 
fectly arranged. 

As  He  vras  ■wont. — Comp.  oh.  xxi.  37.  That 
our  Lord  goes  straight  thither  is  a  new  proof  that 
the  time  is  now  past  when  He  still  sought  to  go  out 
of  the  way  of  His  enemies,  for  according  to  Jolm 
xviii.  2,  this  place  is  known  also  to  Judas,  who  will, 
therefore,  undoubtedly  seek  Him  there  with  the 
baud,  if  he  no  longer  finds  Him  in  the  paschal  hall. 
At  the  same  time  it  is  a  proof  of  the  heavenly  com- 
posure and  clearness  of  mind  which  our  Lord  con- 
tinually maintained.  Not  in  the  city,  in  the  midst 
of  the  joyful  acclamations  of  the  paschal  night,  but 
without  it,  in  the  bosom  of  open  nature,  after  He 
had  previously  strengthened  Himself  in  solitary 
prayer  to  His  Father,  will  He  surrender  Himself  over 
to  the  hands  of  His  enemies. — At  the  place. — The 
before-mentioned  place  where  He  would  be ;  perhaps 
Luke  does  not  mention  the  name  Gethsemane  be- 
cause tins  was  already  sufficiently  known  through 
the  evangelical  tradition. 

Vs.  40.  He  said  unto  them,  Pray. — Accord- 
ing to  Luke  it  appears  as  if  our  Lord  said  this  to  all 
His  disciples.  From  Matthew  and  Mark,  however, 
we  know  that  He  took  three  of  them  with  Himself 
deeper  into  the  garden,  and  addressed  them  in  about 
this  manner.  As  is  to  be  recognized  by  the  infinitive, 
the  /xij  ela^x^iiv  ei's  iTiipa(Tix6v  is  to  be  the  substance 
of  their  prayer.  The  Treipao-^uds  can  here,  agreeably 
to  the  connection,  be  no  other  than  the  threatening 
danger  of  sufiei'ing  shipwreck  of  their  most  holy  faith 
by  all  that  they  were  soon  to  experience. 

Vs.  41.  And  He  Himself  withdrew,  aTe- 
oTTraabri  an  ai/Tcil',  Vulgate  :  "  He  was  withdrawn  from 
them."  Correctly  Schottgen  :  "  Eleganter  dicuntur 
O7ro(r7ra(r&ai  vel  a.iTO(nraaS)r)vai,  qui  ab  amicisniniorum 
amplexu  vix  divelli  possnnt  ac  discedercr  Of  course 
we  have  not  to  understand  the  word  as  if  our  Lord 
almost  against  His  will,  as  it  were,  impelled  on  by 
secret  might,  separated  Himself  from  the  circle  of 
His  disciples,  but  simply  thus,  that  He,  following 
the  constraint  of  His  agitation  of  soul,  with  visible 
intensity  of  feeling  and  rapid  steps,  sought  the  still 
solitude. — 'niT6i  Kihox)  jioXrif,  the  accusative  of  dis- 
tance :  since  our  Lord  was  not  further  removed  than 
a  stone's  tlirow  from  His  three  friends,  He  was  still 
near  enough  to  them  to  be  seen  and  heard  by  them, 
especially  in  the  bright  moonlight. 

Kneeled  down. — Stronger  yet  in  Matthew  and 
Mark :  He  fell  down  on  His  face  on  the  earth.  He 
cannot  now  pray  standing  with  head  erect,  as  so 
lately  in  the  paschal  hall.  Luke  evidently  condenses 
the  substance  of  the  three  prayers  into  one,  although 
he  also  (vs.  44)  indicates  that  our  Lord  prayed 
at  least  more  than  once. — If  Thou  be  willing,  el 
fiovKet,  equivalent  to,  "  If  it  can  consist  v,-ith  Thy 


counsel."  Grotius :  "  Si  tiia  den-eta  feru7it,  ut  alio 
modo  tiice  glorice  atque  hominum  saluti  ceque  con- 
sidahir."  Uapeui'YKetv  not  infinitive  for  imperative 
(Bengel),  but  an  aposiopesis,  by  which  is  admirably 
expressed  that  the  prayer  is,  as  it  were,  already 
taken  back  before  it  is  entirely  uttered.  Note  the 
distinction  between  ei  jSovAei  and  to  &e'\r)//ci  (tov; 
respecting  the  sense  and  the  purj)Ose  of  the  prayer,  see 
below. 

Vs.  43.  And  there  appeared  unto  Him  an 
angel. — There  are  many  cpiestions  to  be  asked  here : 
1.  Respecting  the  genuineness  of  this  statement. 
As  is  known,  the  words  (vss.  43,  44)  are  wanting  in 
A.,  B.,  Sahid,  and  other  authorities.*  Some  have  indi- 
cated their  doubts  by  asterisks  and  obelisks.  Lach- 
mann  has  bracketed  the  words.  The  most  of  modem 
critics  and  exegetes,  however,  declare  themselves  in 
favor  of  their  genuineness.  It  is  assumed  that  they 
were,  in  all  prol)ability,  omitted  by  the  Orthodox, 
who  found  in  this  account  something  dishonoring  to 
Jesus.  See  Epiph.,  Ancor.  31,  and  besides,  Wet- 
STEiM,  ad  loc.  On  the  other  hand,  no  tenable  ground 
can  be  assigned  why  any  one  should  have  interpolated 
these  verses  into  the  text  if  they  did  not  originally 
stand  in  the  Gospel  of  Luke.  2.  Picspectiug  the 
manner  and  purpose  of  this  strengthening  through 
an  angel,  there  have  been  at  all  times  the  most  ex- 
ceedingly diverse  opinions.  Here  also  Dogmatics 
has  evidently  controlled  Exegesis.  Without  reason 
has  Olshausen  here  assumed  a  merely  internal  ap- 
pearance, and  spoken  of  the  afflux  of  spiritual  ener- 
gies which  were  bestowed  upon  the  Redeemer  wres- 
tling in  the  extremity  of  abandonment,  although, 
on  the  other  side,  it  is  not  to  be  denied  that  the 
possibility  of  perceiving  the  angelic  manifestation  at 
this  moment  was  conditioned  by  the  suffering  and 
praying  Redeemer's  state  of  inward  agitation ;  the 
text  says  also  &(pbri  ahrS,  not  &(i)Sft)  avTols.  To 
make  the  strengthening  a  merely  bodily  strengthen- 
ing (Hoffmann),  is  certainly  quite  as  arbitrary  as 
(De  Wette)  to  understand  a  strengthening  to  prayer. 
We  know  not  what  unreasonableness  there  could  be 
Ln  the  conception  that  here  the  holy  ^vxh  of  our 
Lord,  which  was  now  seized  by  the  intensest  feeling 
of  suffering,  was  strengthened  by  the  brightening 
prospect  of  future  joy,  which  was  symboUzed  to  Him 
by  the  friendly  angelic  appearance.  With  Bengel, 
however,  we  are  disposed  to  believe  that  the  strength- 
ening mentioned  took  place  non  per  cohortationem. 
3.  As  respects  the  inquiry  as  to  the  time  in  which 
this  appearance  occurred,  we  can  hardly  believe  that 
it  (Dettinger)  took  place  between  the  second  and  the 
third  prayer  of  our  Lord.  If  we  attentively  com- 
pare the  evangelical  accounts,  we  then  see  that  the 
strengthening  through  the  angel  came  in  immediately 
after  the  first  prayer — the  most  fervent  and  agoniz- 
ing one — so  that  in  consequence  of  it  the  anguish  of 
soul  had  already  at  the  second  prayer  in  some  mea- 
sure subsided.  It  is  true,  Luke  appears,  considered 
entirely  by  himself,  to  lead  us  to  another  conception, 
but  he  has  here  also  not  wished  so  much  to  de- 
scribe the  course  of  the  event  in  its  different  stages 
as  to  give  a  general  view  of  the  whole.  The  words, 
vs.  44,  and  being  in  an  agony  He  prayed 
more  earnestly,  are  not  meant  to  denote  what 
followed  after  the  angelic  manifestation,  but  that 
by  which  this  manifestation  was  called  forth  and 
made  necessary.  With  Meyer  we  take  /cai  in  the 
sense  of  "namely,"  and  find  not  the  consequence 
but  the  motive  of  the  manifestation  thereby  inti- 
*  [They  are  foimd  in  Cod.  Sin.— C.  C.  S.] 


CHAP.  XXII.  89-46. 


347 


mated.  4.  Finally,  as  respects  the  credibility  of  this 
account,  this  is  not  lessened  by  the  silence  of  the 
other  Evangelists,  and  the  very  brevity,  mysterious- 
ness,  and  apparently  unsatisfactory  character  of  the 
representation  of  Luke  speaks  for  its  credibility. 
Whoever  upon  dogmatic  grounds  denies  the  possi- 
bility of  angelophauies,  cannot  possibly  accept  this 
one  either,  but  whoever  acknowledges  our  Lord  as 
that  which  His  believing  church  have  at  all  times 
held  Him  to  be,  will  soon  feel  that  the  light  of  an 
angelic  manifestation  can  make  scarcely  anywhere 
a  more  beneficent  impression  than  in  the  night  of 
these  sufferings. 

More  esirnestly,  iKreveffrepov. — No  wonder  ; 
He  is  in  a  veritable  death-struggle  {aywvia),  and 
summons  up,  therefore,  all  His  energies  to  an  un- 
remitting struggle  of  prayer.  Comp.  Hosea  xii.  4,  5. 
The  most  striking  commentary  on  this  expression  is 
given  undoubtedly  by  the  Epistle  to  the  Hebrews, 
which  also  bears  a  thoroughly  Pauline  coloring  (ch. 
Y_  7_9)^  where  strong  crying  and  tears  are  spoken  of 
with  which  our  Lord  offered  up  His  prayers  and  sup- 
plications to  Him  who  was  able  to  save  Hun  from 
death.  It  is  noteworthy  that  this  last  passage  is 
brought  up  as  proof,  as  well  for  the  view  that  our 
Lord  would  deprecate  the  whole  suffering  of  death, 
as  also  for  the  opinion  that  He  would  deprecate  only 
this  momentary  anguish  of  soul.  For  the  former 
view  appeal  is  made  especially  to  the  irphs  tou  Sum- 
/xivov  aw^iiv  avTov  eK  Siavdrov]  for  the  other  to 
the  eisajfouffSeis  airh  tijs  evXaHelas.  [The  for- 
mer interpretation  is  better,  as  the  prevailing  usage 
of  the  conjugates  of  evkd^eia  in  the  New  Testament 
decidedly  favors  the  translation :  "  heard  on  account 
of  His  reverent  fear,"  which,  moreover,  according  to 
Robinson,  is  supported  by  all  the  Greek  commenta- 
tors—C.  C.  S..] 

And  His  sweat. — The  reading  axrei  deserves 
the  preference  above  ws,  and  expresses,  even  as  ch. 
iii.  23,  a  relative  similarity.  The  question,  answered 
sometunes  negatively,  sometimes  positively,  whether 
our  Lord  in  Gethsemane  really  sweat  blood,  is  pri- 
marily connected  with  another,  namely,  whether  the 
weight  of  the  comparison  must  be  laid  upon  Stpofx^oi 
or  upon  a.'[fj-a-Tos.  The  latter  is  unquestionably  more 
probable,  since  otherwise  it  is  hard  to  conceive  why 
Luke  speaks  of  olixa  at  all  if  it  is  not  meant  to  refer 
to  the  nature  of  the  sweat.  To  understand  actual 
drops  of  blood  is,  it  is  true,  forbidden  by  dxrei,  but, 
at  all  events,  we  must  conceive  them  as  heavy  thick 
drops,  which,  mingled  and  colored  for  the  most  part 
with  portions  of  blood,  looked  altogether  like  drops 
of  blood.  Comp.  hereupon,  the  passages  adduced  by 
Ebrard,  Evatig.  Kritik.,  ad  loc,  as  well  as  also  what 
Hug,  Gtttachten,  ad  loc,  remarks  on  historical 
grounds  upon  this  distinction  between  a  thin'  and 
thick  sweat,  which  latter  appears  also  to  show  itself 
in  the  case  of  those  in  the  agonies  of  death.  If  we 
add  to  these  now  the  medically  certified  cases  of 
actual  blood-sweat,  and  if  we  keep  in  mind  the  com- 
plete peculiarity  of  the  condition  in  which  the  suffer- 
in"-  Saviour  is  here  found,  we  shall  account  it  as 
uimecessary  to  understand  here  poetical  embellish- 
ment (Scheiermacher)  as  mythical  invention  (Strauss 
and  others). 

Vs.  45.  Sleeping  for  sorrow. — ^Not  an  excuse 
of  the  disciples,  but  an  explanation  of  their  seem- 
ingly strange  condition,  nor  is  there  any  ground  to 
reject  this  explanation  as  unsatisfactory.  Sorrow,  it 
is  true,  makes  men  sleepless  sometimes,  but  when  it 
is  very  great  it  may  so  weary  down  the  whole  outer 


and  inner  man  that  one,  as  it  were,  sinks  into  a  con- 
dition of  stupor ;  nor  do  the  EvangeUsts  tell  us  that 
it  was  a  common  sound  sleep.  There  may,  more- 
over, unknown  to  the  disciples,  an  influence  on  the 
side  of  the  might  of  darkness  have  been  exerted, 
which,  while  it  in  Gethsemane  assaulted  the  Shep- 
herd, is  certainly  not  to  be  supposed  to  have  left  the 
sheep  unassailed. 

Vs.  46.  Why  sleep  ye?  —  The  more  exact 
statement  of  the  words  of  our  Lord  to  the  sleepers 
we  find  in  Matthew  and  Mark.  The  account  of  Luke 
is  too  brief  for  us  to  have  been  able  to  get  from  it 
alone  a  satisfactory  explanation  of  the  case.  We 
must  conceive  that  our  Lord  after  the  thhd  prayer 
so  entirely  recovered  His  composure  that  the  sight 
of  the  still  sleeping  disciples  now  no  longer  distressed 
and  disquieted  Him.  He  granted  them,  on  the  other 
hand,  this  refreshment,  which  on  this  whole  terrible 
night  was  not  agam  to  fall  to  their  lot,  and  Hunself 
for  some  moments  guards  their  last  transient  rest 
(Matt.  xxvi.  45a).  Only  when  Judas  approaches 
with  the  band  does  He  bid  them  rise,  knowing  well 
that  now  not  a  instant  more  is  to  be  lost,  and_  ad- 
monishes them  not  only  to  expect  the  enemy  in  a 
waking  condition,  but  also  to  go  courageously  for- 
ward to  meet  them.  Only  the  spirit,  not  the  form, 
of  this  last  utterance  is  communicated  by  Luke,  vs. 
46,  who  here  repeats  the  main  sulistauce  of  vs.  40. 
"We  put  this,  therefore,  in  Luke  to  the  account  of 
the  inexactness  of  the  more  remote  observer."  Stier. 


DOCTPtlNAL  AND  ETHICAL. 

1.  Ai'rived  at  the  sanctum  sanctorum  of  the  his- 
tory of  the  Passion,  a  similar  feelmg  seizes  us  to  that 
which  seized  Moses  (Exod.  iii.  5),  or  Elijah  (1  Kings 
xix.  13).  Only  a  few  intimations  have  the  Evange- 
lists communicated  to  us  respecting  the  nature  of  this 
Passion.  Not  unjustly  has  it  been  at  all  times  desig- 
nated a  suffering  of  the  soid,  because  the  conflict 
was  carried  on  in  the  sphere  of  the  ^vxv-  Formerly 
Jesus  had  been  troubled  eV  tw  ■kv^vij.o.ti  (John  xiii. 
21);  but  now  His  ^vxv  was  as  never  before  shaken 
and'  agitated.  This  soul  is  troubled  by  the  terrific 
image^of  approaching  death,  although  the  spirit  was 
pervaded  by  the  clear  consciousness  that  this  death 
was  the  way  to  glory.  In  the  so  called  High-priestly 
prayer— [What  we  call  more  commonly  the  Interces- 
sory Prayer.— C.  C.  S.]— (John  xvii.),  the  spirit  cele- 
brates its  triumph  ;  in  the  first  part  of  the  prayer  in 
Gethsemane  the  soul  utters  its  lamentations.  The 
suflering  springing  from  the  soul  overmasters  also 
the  body  of  our  Lord,  and  brings  Him  into  a  con- 
flict that  may  most  strictly  be  called  a  mortal  conflict. 
Unexpectedly  does  the  anguish  of  soul  overwhelm 
Him ;  hke  the  billows  of  the  sea,  it  rises  and  it  falls, 
and  even  Ufts  itself  so  high  that  the  Lord  of  angels 
can  be  refreshed  by  the  strengthening  of  His  heavenly 
servant.  Like  fragments  of  clotted  blood  (dp(i,u0oi) 
His  sweat  flows  in  streams  to  the  earth,  and  like  a 
worm  must  the  Lamb  of  (Jod  writhe,  before  He  con- 
quers as  a  Uon.  Certainly  there  is  here  a  mystery, 
of  whose  complete  solution  we  must  almost  despair, 
on  which  account,  therefore,  it  does  not  disturb  us 
that  the  most  diverse  cxplanatioas  of  this  enigma 
have  been  sought  in  the  course  of  the  ages.  Sec  on 
the  parallel  passage  in  Matt.  p.  481.  We  alsp  cannot 
refrain  from  making  an  attempt  to  find  a  satisfactory 
answer  to  the  question:  Whence  now  so  unexampled 
an  anguish  ? 


348 


THE  GOSPEL  ACCORDING  TO  LUKE. 


2.  We  cannot  be  surprised  that  often  the  anguish 
of  our  Lord  in  Gethsemane  lias  been  conceived  as 
something  entirely  peculiar,    and,  therefore,  it  has 
been  asserted  that  He  by  the  nvT-npiov,  for  the  pass- 
ing away  of  which  He  prayed,  meant  not  the  whole 
suffering  of  death,  but  especially  this  anguish,  which, 
if  it  had    not  subsided,  would   have  hindered    Him 
from  bearing   the    suffering  of  death   worthily  and 
courageously.     (See  Lange  on  Matthew  and  Slark ; 
among   the   Dutch   theologians,   Heringa,   Bouman, 
Vinke).     On  the  other  side,  however,  it  cannot  be 
denied  that  the  former  interpretation  of  the  prayer 
finds  a  very  powerful  support  in  the  grammatical 
exegesis,  and  it  therefore  cannot  surprise  us  to  see  it 
already  defended  by  Calvin.     By  the  cup  (ttottipiov) 
and  the  hour  (j)  ILpa)  our  Lord  designates  commonly 
not  a  part,  but  the  whole  of  His  impending  suffering. 
It  is  true.  He  here  speaks  definitely  of  rh  irorripiov 
rovTo,  but  so  had  He  also,  John  xii.  27,  prayed  for 
deliverance  e(c  ttjs  tJpas  tovttj?,  which,  howevei', 
certainly  refers  to  nothing  less   than  to   the  whole 
mortal   passion.     According  to  Mark  xiv.    35,  He 
prays  in  an  entirely  general  way  that  ■>)  S>pa  might 
pass  over,  by  which  we  can  hardly  suppose  anytliing 
else  to  be  meant  than  the  same  wpa  as  in  xiv.  41 ; 
comp.  Matt.  xxvi.  45;  John  ii.  4  ;  vii.  30;  viii.  20; 
xiii.  1 ;  xviii.  11,  not  to  speak  of  Matt.  xx.  22,  23  ; 
Mark  x.  88.     On  the  basis  of  all  these  passages  we 
can  do  nothing  else  than,  while  submitting  ourselves 
to  better  judgment,  to  subscribe  to  Bengel's  expres- 
sion :  ubi  solus  calix  tnetnoratur,  passio  intelligUur 
universa.     We  need  not,  however,  forget  that  the 
key  to  the  complete  solution  of  tlie  enigma  cannot 
be  sought  iu  the  sphere  of  grammar,  and  that  in  a 
certain  sense,  the  whole  distinction  between  the  mo- 
mentary and  entire  suffering  of  Jesus  helps  us  little. 
For  in  that  moment  the  terrifying  image  of  His  col- 
lective suffering  already  presented  itself  before  the 
soul  of  our  Lord,  and  this,  therefore,  already  really 
begins  in  His  consciousness ;  it  fares  with  HLm  as  at 
the  first  bitter  draught  of  vinegar  on  the  Cross,  Matt, 
xxvii.  34.     The  question  as  to  the  possibility  of  such 
a  condition,  can  only  be  answered  by  looking  at  the 
nature  of  the  suffering,  as  well  as,  on  the  other  hand, 
at  the  theanthropic  personality  of  our  Lord. 

3.  The  suffering  impending  over  our  Lord  was,  on 
the  one  hand,  the  most  terrible  revelation  of  the 
might  of  sin,  on  the  other  hand,  the  great  means  to 
the  atonement  for  sin.  Jews  and  heathen,  friends 
and  foes,  Judas  and  Peter,  the  whole  might  of  the 
world  with  its  prince  unite  against  Him,  and  in  this 
whole  might  He  is  at  the  same  time  to  feel  the  whole 
curse  of  sin :  as  Representative  of  sinful  mankind. 
He  is  to  place  Himself  before  the  judgment  of  God: 
He  is  to  be  made  sin  that  yet  knew  no  sin.  Must  not 
this  prospect  fill  the  holy  soul  of  our  Lord  with  an 
inconceivable  horror  ?  fie  was  the  Word  that  was 
with  God  and  was  God,  but  this  AVord  had  become 
flesh,  like  to  His  brethren  in  all  things,  except  sin, 
on  which  account  also  one  would  seek  iu  vain  to  form 
a  correct  conception  of  that  which  for  such  a  thean- 
thropic personality  the  approach  of  such  suffering 
and  dying  must  have  been !  If  even  for  the  purely 
human  sense,  the  thought  of  death  lias  something 
fearful,  for  Him  who  had  life  in  Himself,  dyiug  was  in 
addition  something  entirely  preternatural.  If  for  us 
death  is  only  the  end  of  a  life  which  may  with  right  be 
called  a  daily  dying  ;  on  the  other  hand,  for  the  sinless 
and  immaculate  Saviour,  the  destruction  of  the  bodily 
organism  was  as  entirely  in  antagonism  with  His 
being  as  for  us,  for  instance,  the  annihilation  of  our 


immortality  would   be.     His  delicately  sensitive  hu- 
manity shrinks  from  death  ;  His  holy  humanity  from 
the  might  of  darkness ;  His  loving  humanity  from 
the  hatred  that  now  is  about  to  reach  its  most  fear- 
ful culmination.     Nay,  if  His  humanity  was  of  a  finite 
nature.  He  might,  standing  over  against  the  burden  of 
the  sin  of  millions,  conceive,  as  we  believe,  even  the 
possibility  of  sinking  under  His  fearful  burden  ;  cer- 
tainly even  His  utterance  :  t)  Se  aa.pt,  a-j^fv-ns,  was  the 
fruit  of  His  own  agonizing  experience ;  sin  and  death 
show  themselves  now  to  His  eye  in  an  entirely  differ- 
ent light  from  before  His  Incarnation,  when  death 
stood  already,  it  is   true,  before  Him,  without  how- 
ever having  dared  to  essay  any  direct  assault  upon 
Himself.     Now  is  the  God-man  to  become  the  victim 
of  powers  which  the  Logos  in  His  preexistence  had 
seen   before  Him   as    powerless  rebels.     Indeed  we 
comprehend  and  subscribe  to  the  remark :   "  We,  for 
our  part,  speaking  as  fools,  could  at  least,  if  psycholo- 
gical and  Christological  ideas  formed  on  the  plane  of 
our  conceptions  are  here  of  any  value,  easier  doubt 
the  elevation  of  consciousness  which  the  Intercessory 
Prayer  exhibits  to  us  than  the  depression  of  the  same 
in  Gethsemane."      Stier.      Of  a  change  of  essential 
purpose  respecting  His    suffering  we  find  here  no 
trace ;  but  we  do  seem  to  find  trace  of  an  alternation 
of  moods,  in  which  the  feeling  of  anguish  first  ob- 
tains the  upper  hand,  and  the  thought  rises  in  Him 
for  a  moment  whether  it  might  not  be  even  possible 
for   Him  that  the  cup  should  pass  by.     Here  also 
Luther  has  hit  the  right  view  when  he  in  his  sermon 
on   this    Passion-text  says :    "  We  men,    conceived 
and  born  in  sin,  have  an  impure  hard  flesh,  that  is 
not  quick  to  feel.     The  fresher,  the  sounder  the  man, 
the  more  he  feels  what  is  contrary  to  him.     Because 
now,  Christ's  body  was  pure  and  without  sin,  and  our 
body  impure,  therefore  we  scarcely  feel  the  terrors 
of  death  in  two  degrees  where  Christ  felt  them  ui  ten, 
since  He  is  to  be  the  greatest  martyr  and  to  feel 
the    utmost   terror  of    death."      Comp.    Ullmann, 
Siindloslffkeit  Jesu,  5th  ed.  p.  164.    In  this  we  are  not 
to  forget  how  to  our  Lord  His  certain  and  exact  knowl- 
edge of  all  that  which  should  come  upon  Him  must 
have  so  much  the  more   heightened  His  suffering, 
John  xviii.  4.    But  that  He  was  in  Gethsemane  itself 
abandoned  by  His  Father,  and  that  such   a  special 
mysterious  suffering,  even  besides  the  suffering  of 
death,  was  necessary  for  atonement  for  sins,  is  no- 
where taught  us  in  the  New  Testament.     Nothiug, 
however,  hinders  us  from  assuming  that  an  indescrib- 
able feeling  of  abandonment  here  seized  upon  Him, 
which  upon  Calvary  reached  its   culmination,  as,  in- 
deed, the  first  rushing  of  this  storm  of  sorrow  of  the 
soul  had  already  previously  been  perceived,  Luke  xii. 
49-51 ;  John  xii.  27,  28.     Nor  are  we  by  any  means 
to  forget  that  the  kingdom  of  darkness  now  least  of 
all  remained  inactive  (John  xiv.   30) ;  although  no 
one  will  be  able  to  decide  how  fiir  this  hostile  might 
acted  directly  upon  the  body  and  upon  the  soul  of 
our  Lord. 

4.  Gethsemane,  therefore,  leads  us  spontaneously 
back  to  the  wilderness  of  the  Temptation;  as  thiMc, 
so  also  here  is  our  Lord  tempted,  yet  this  time  also 
without  sin.  Unbelief,  it  is  true,  has  here  too,  as 
it  were,  out  of  the  dust  of  the  garden  raked  up 
stones  against  Him;  "He" — thus  scoffed  Vanini, 
when  the  sentence  of  death  was  executed  upon  him 
— "  in  the  agony  of  death,  sweat:  I  die  without  the 
least  fear."  But  if  it  would  have  been  sin  to  pr;iy  as 
He  did,  then  it  was  already  sin  that  He  was  a  true 
and   holy  Man.     Such  an  one  cannot  do  otherwise 


CHAP.  XXII.  39-46. 


349 


than  shrink  from  such  a  death-agony.  God's  Incarnate 
Son  might  have  a  wish— the  word  ivill  is  almost  too 
strong  for  a  prayer  which  was  uttered  with  so  great 
a  restriction— wliich,  according' to  the  Father's  eter- 
nal purpose,  could  not  be  fulfiUed  ;  but  difference  is 
not  of  itself  at  all  a  strife,  and  in  reahty  He  also  wills 
nothing  else  than  the  Father,  although  He  naturally 
for  Himself  might  wish  that  the  Father's  counsel 
could  be  fulfilled  in  another  way.  Moreover,  His 
obedience  and  His  holiness  are  as  little  obscured  by 
this  prayer  as  His  love  and  His  foreknowledge.^  There 
is  no  more  incongruous  comparison  than  with  the 
courage  of  martyrs  in  death,  who  had  only  by  behold- 
in"-  ffim  obtained  the  strength  to  endure  a  suffering 
of"a  wholly  different  kind.  "No  martyr  has  ever 
been  in  His  position,  least  of  all,  Socrates."  As  well 
m  His  prayer  to  His  Father  as  in  His  discourse  with 
His  disciples,  our  Lord  shows  Himself  in  ador- 
able greatness,  even  in  the  midst  of  the  deepest 
humiliation.  . 

5.  The  momentousness  of  the  suflPermg  ot  Jesus 
in  Gethsemane,  can  hardly  be  estimated  high  enough. 
As  well  over  the  Person  as  over  the  Work  of  our 
Lord  there  is  diffused  from  this  point  a  satisfying 
light'    He  Himself  stands  here  before  us  not  only  as 
the  true  and  deeply-feeling  Man,  who  through  suffer- 
ino-  must  learn  obedience  and  be  perfected  (Heb.  n 
10°    V   7-9),  but  also  in   His  unspotted  hohness  and 
untroubled  unity  with  the  Father,  which  is  raised  above 
all  doubt.     At  the  same  time  it  is  here  shown  that 
the  Monophysite,  as  well  as  the  MonotheUtic  error 
has  been  condemned  with  reason  by  the  Christian 
church,  as  also  that  it  is  possible  to  ascribe  to  the 
God-man  a  limited  humanly  susceptible  nature,  with- 
out in  the  least  throwing  His  sinlessness  into  the 
shade      As  respects  the  severity  of  His  suffering,  we 
can  nowhere  gain  a  juster  conception  of  it  than  here ; 
Gethsemane  opens  to  us  the  understanding  ot  Calvary ; 
for  we  now  know  that  the  elevated  nature  of  His 
person  instead  of  making  the  burden  of  His  suffer- 
inn-less  oppressive  for  Him,  on  the  contrary  increases 
tins  in  terrible  wise.     The  neccssUy  of  His  sacrifice 
becomes  clear  to  us  if  we  give  heed  to  this :  that  the 
Father  even  after  such  a  prayer,  does  not  let  the  cup 
pass  by  for  His  beloved  Son.     The  completeness  ot 
the  redemption  brought  in  by  Him  is  convincingly 
estabUshed  for  us  when  we  see  to  how  high  a  degree 
His   obedience   and   His  love   raised  Him ;  and  the 
crown  which  this  combatant  there  gained  in  the  strife 
is  to  us  so  dear,  for  the  reason  that  we  know  that  He 
through  this  suffering  has  become  the  merciful  High- 
pric'St,  who  can  have  compassion  on  our  weakness. 
Heb.  ii.  16-18;  iv.  15.  ,     ,        ,     , 

6  It  is  knowTi  that  the  olive  garden  has  also  borne 
its  fruits  for  the  extension  of  the  kingdom  of  God. 
The  first  Grecnlander  who  was  converted,  Kajarnak, 
owed  his  conversion  to  the  preaching  upon  our  Lord's 
Passion  in  Gethsemane.  See  Kranz,  Gesclachte  von 
GronlaniL  p.  490.  The  representations  of  "  Christ  in 
Gethsemane,"  by  Retout  and  Art  Scheffer,  deserve 
attention. 

HOMILETICAL  AND  PRACTICAIi. 


In  a  garden  the  disobedience  of  the  first,  in  a  gar- 
den ao-ain,  the  obedience  of  the  second  Adam  was 
manife°sted.— Comparison  of  the  course  of  Jes»s_to 
Gethsemane  with  the  course  of  Abraham  to  Moriah 
(Gen.  xxii.  5),  and  with  David's  passage  over  the 
brook  Cedron  (2  Saml.  xv.  23).— Our  Lord  also  had 


His  fixed  customary  place  of  prayer.— Prayer  is  for 
Jesus'  disciples  the  best  weapon  against  temptation. 
—Our  Lord's  prayer  that  the  cup  might  pass  away  : 
1.  Heartrending;  2.  intelligible;  3.  unforgettable  for 
all  who  confess  Him.— To  will  what  God  wills,  the 
essence  of  true  religion.- The  strengthenmg  through 
the  angel  in  Geths'emane :  1.  What  it  reveals,  a.  the 
depth  of  the  suffering,  b.  the  greatness  of  our  Lord, 
c.  the  love  of  the  Father ;  2.  to  what  it  awakens,  a. 
to  humble  faith  in  the  suffering  Lord,  h.  to  an  un- 
shaken trust  when  we  ourselves  are  suffering,  c.  to 
the  strengthening  of  other  sufferers,  to  whom  we  ap- 
pear as  angels  of  consolation.— What  it  must  have 
been  for  the  angel  during  such  a  Passion  to  perform 
such  a  ministry.— The  hotter  the  combat  burns,  the 
intenser  must  the  prayer  become.— The  bloody  sweat 
of  the  second  Adam  over  agamst  the  sweat  ot  labor 
of  the  first  Adam  and  his  posterity  (Gen.  iii.  19).-— 
Eo  terra  benedldioncm  accepit.     Bengel.— The  touch- 
mf  contrast  between  the  waking  Loitl  and  the  sleep- 
in"-  disciples.— Whoever  is  richly  strengthened   of 
God,  can  at  last  do  without  the  comforting  of  men. 
—Compassion  on  weak  friends  is  brought  home  to 
us  by  the  example  of  our  Lord.— Gethsemane,  the 
school  of  the  prayer  well-pleasing  to  God.— Our  Lord,   , 
by  His  example,  teaches  us  to  pray:  1.  In  solitude, 
With  fervent  importunity ;  2.  with  submission  and  un- 
shaken perseverance,  and  with  more  fervent  ardency 
the  more  our  suffering  augments  ;  3.  with  the  fixed 
hope  of  being  heard,  which  the  angel  of  consolation 
instilled  into  His  heart.— Gethsemane  the  sanctuary 
of  the  sorrow  of  Jesus'  soul :    1.  The   Priest  who 
kneels  in  the  sanctuary  ;  2.  the  sacrifice  that  burns 
in  the  sanctuary  ;  3.  the  ray  of  light  that  falls  into 
the  sanctuary ;  4.  the  awakening  voice  that  is.sues 
from  the  sanctuary.— Gethsemane,  the  battle-field  ot 
supreme  obedience:  1.  The  Combatant;  2.  the  Victory; 
3.  the  Crown.— The  one  cup  of  our  Lord,  and  the 
three  cups  which  daily  pass  around  among  His  people : 
1   The  fbamin"-  cup  of  temptation ;  2.  the  bitter  cup 
of  trial ;    3.  the   final  cup  of  death.— Heb.  v.  7-9. 
How  our  Lord :  1.  Offers  prayers  and  supplications 
with  strong  crying  and  tears  ;  2.  learns  obedience; 
3  was  also  heard ;  4.  has  thus  become  for  all  His 
people  the  Author  of  eternal  salvation. 

Starke  :— He  that  will  talk  with  God  does  well 
to  repair  to  sohtude.— Brentius  :— Let  us  learn  to 
pray  the    third  prayer  aright  (Matt,  vi   10)  —Cra- 
mer ._So  soon  as  man  surrenders  himselt  to  God,  he 
will 'find   strength  and  refreshment  therem.—QuES- 
jjEL  —God  knows  how  at  the  right  time  to  senu  an 
an"-el  for  our  strengthening,  should  it  be  only  an 
humble  brother  or  sister.-J.  HALL:-Evcn  the  com- 
fort that  comes  from  an  humble  hand  we  must  not 
contemn.-X;te«,V.— By  Thine   agony  and    bloody 
sweat.  Good  Lord,  deliver  us  \—^om  Bibl.  T^b  ■  — 
Let  no  one  jest  concerning  death  and  devil ;  they 
have  hunted  from  the  Son  of  God  bloody  sweat.— 
Alas  that  we  sleep,  where  we  should  watch !— Heub- 
NER— A   wonder  it  is  how   an  angel— a  creature, 
could  strengthen  the  God-man ;  but  it  is  a  great  con- 
solation forus.-Nearus  also  are  there  aiiges.-God 
will  also  strengthen  us  the  more  the  heavier  the  temp- 
tations are.— Of  certain  formulas  of  prayer  the  saint 
never  becomes  wem-y.-His  prayer  hindered  Jesus 
not  from  the  exhibition  of  love,  as  it  indeed  should 
nowhere  disturb  a  duty.-ARNDT :  -  Jesus    conflict 
in  Gethsemane:  1.  His  anguish;  2.  His  prayer;  3 
His  strengthening.— Krummacher  :— Christ  s  contlic  - 
and  victory  in  Gethsemane.— Significance  and  fruit 
of  the  suflering  on  the  Mount  of  Uhves.— (On  vs.  44) : 


350 


THE  GOSPEL  ACCORDING  TO  LUKE. 


—The  blood  of  the  La,mh.—{Sabb.  Gl.  1852) :— 1.  Its 
nature  and  its  significance ;  2.  its  might  and  wonder- 
working.— Staudt  : — The  threefold  way  of  our  Lord 
in  Gethsemane:  1.  What  it  brought  upon  our  Lord  ; 
2.  what  it  brings  upon  us. — Tholuck  : — The  heart 
of  our  Lord  in  Gethsemane. — We  hear  here:  1.  A 
human  Nay  ;  2.  a  Divine  Yea ;  3.  a  Divine  decision. 
— Lange  : — The  suffering  of  Jesus'  soul  iu  Geth- 
semane {Langenberger  Sammhmff,  1852) :  1.  The 
nature  of  this  suffering  of  soul ;  2.  our  suffering  of 


soul  in  the  light  of  it.— J.  J.  L.  Ten  Kate  :— Jesus' 
Passion  in  Gethsemane  :  1.  The  nature  of  this  suffer- 
ing ;  a.  an  unspeakable,  b.  a  holy,  c.  an  incompar- 
able suffermg ;  2.  the  causes :  I  point  you  a.  to  the 
brooding  treason,  b.  the  unpending  suffering,  c.  the 
present  temptation  ;  S.  the  value  of  the  suffering ; 
Gethsemane  remains  for  us  a.  a  joyful  token  of  accom- 
plished redemption,  b.  a  holy  school  of  Christian 
suffering  and  conflict,  c.  a  cousoUng  pledge  of  God's 
fatherly  compassion. 


b.  THE  AEREST  (Vss.  47-53). 
(Parallel  with  Matt.  xxvi.  47-56 ;  Mark  xiv.  43-52  ;  John  xviii.  3-11.) 

47  And  [om.,  And]  while  he  yet  spake,  behold  a  multitude  [or,  throng],  and  he  that 
was  called  Judas,  one  of  the  twelve,  went  before  them,  and  drew  near  unto  Jesus  to 

48  kiss  him.  _   But  Jesus  said  unto  him,  Judas,  betray  est  thou  [deliverest  thou  up]  the  Son 

49  of  man  with  a  kiss?     When  they  whicli  were  about  him  saw  what  would  follow,  they 

50  said  unto  him  [om.,  unto  him^].  Lord,  shall  we  smite  with  the  sword?     And  one  of 

51  them  smote  the  servant  of  the  high  priest,  and  cut  off  his  right  ear.     And  Jesus  an- 

52  swered  and  said,  Suffer  ye  thus  far.^  And  he  touched  his  ear,  and  healed  him.  Then 
Jesus  said  unto  the  chief  priests,  and  captains  of  the  temple,  and  the  elders,  which  were 
come  to  him.  Be  [Are]  ye  come  out  [Ye  are  come  out,  V.  0.],  as  against  a  thief  [rob- 

53  ber],  witli  swords  and  staves?  When  I  was  daily  with  you  in  the  temple,  ye  stretched 
[not]  forth  no  [your]  hands  against  me :  but  this  is  your  hour,  and  the  power  of  dark- 
ness. 


'  Vs.  49.— i?ec.;  avT<Z.    Critically  doubtful.    [Om.,  B.,  Cod.  Sin.,  L.,  X.— C.  C.  S.] 

f  ■  7^'^.V^^'^'^  Oosterzee  translates  this :  Lasset  mid,  so  lange!  "  Let  me  alone  so  lomr,"  i.  e.,  till  He  could  heal  the 
servant.  Others  take  it  to  mean  :  "  Suffer  them  (the  soldiers)  to  so  as  far  as  they  are  doing."  A  good  deal  may  be  said 
for  either  interpretation,  but,  a^  Bleek  remarks,  inoKpW.U  .  .  .  .Inev,  appears  to  designate  Sur  Lord's  words  as  in  reply  to 
Peter's,  which  would  establish  the  second  mteiTretation  as  the  right  one.  The  woiglit  of  authority  appears  also  to  £u-or 
this,  though  De  Wte  and  Alford  support  the  former,  and  the  mildness  of  the  words,  if  considered  as  a  rebuke  to  Sis  dis- 
ciples, are,  as  De  Wette  remarks,  greater  than  we  should  expect.— C.  C.  S.] 

might  appear  to  us  as  if  Judas  had  indeed  the  inten- 
tion of  pressing  the  kiss  of  betrayal  upon  the  lips  of 
innocence,  but  had  been  hindered  in  the  carrying 
out  of  his  purpose  by  our  Lord's  address.  From 
Matthew  and  Mark,  however,  it  appears  that  the 
kiss  was  actually  given.  The  accounts,  however, 
make  the  impression  that  the  answer  of  our  Lord 
followed  this  shameful  act  as  immediately  as  upon 
the  burumg  lightning  the  stunning  thunder-peal  fol- 
lows. 

Vs.  48.  With  a  kiss,  (piXrunart,  the  hallowed 
token  of  friendship.  This  in  Luke  stands  emphati- 
cally first.  Mark  omits  this  utterance  of  our  Lord ; 
Matthew,  on  the  other  hand,  has:  "Friend,  where- 
fore art  thou  come  ? "  (Matt.  xxvi.  50.)  If  Judas 
had,  perhaps,  approached  in  the  thought  of  bcmg 
able  wholly  to  escape  rebuke  while  he  did  what  could 
only  be  the  work  of  a  moment,  he  now  at  once  ex- 
periences that  even  this  last  wretched  consolation  is 
torn  from  him.  Brief  as  his  last  tarrying  in  the  pres- 
ence of  the  Saviour  was,  it  appears,  nevertheless,  at 
ouce,  that  he  is  seen  through,  vanquished,  and  con- 
demned.  If  we  assume  that  the  traTpe,  k.t.\.,  of 
Matthew  was  uttered  when  Judas  was  fii^st  hurrying  to 
Him  the  moment  before  the  kiss,  the  (pi\viJ.ari,'K.T.\., 
immediately  after  it,  everj-thing  agrees  admirably. 
It  is  as  if  our  Lord  would,  in"  the  last  word  with 
which  He  gives  Judas  over  to  his  self-chosen  destruc- 
tion, with  every  syllable  yet  thrust  a  sword  through 
his    soul.       4'i\ri/j.aTi  —  rhv    vlhv    au^pwTov  —  Trapa- 


EXEGETICAL  AKD  CRITIC Al. 

Vs.  41.  One  of  the  Twelve.— With  this  name 
as  with  a  branding-iron  Judas  is  designated  even 
unto  the  end.  In  painter's  style  Luke  also  brings 
forward  the  unexpectedness  and  rapidity  of  the 
coming  forward  of  the  enemy,  although  he  only 
speaks  in  general  of  the  ux^os,  which  is  more 
speciahzed  by  Matthew  and  Mark,  The  question 
whether  the  treacherous  kiss  of  Judas,  which  all 
the  Synoptics  mention,  had  preceded  or  followed  the 
falling  to  the  earth  of  the  band,  John  xviii.  3-9,  we 
believe  (with  Hess,  Liicke,  Olshausen,  Tholuck,  Eb- 
rard,  and  others)  that  we  must  answer  in  the  former 
sense.  According  to  all  the  Synoptics,  Judas  presses 
forward  wliile  Jesus  is  yet  speaking  with  His  dis- 
ciples, and  gives  the  concerted  sign  too  early,  on 
which  account  the  band,  in  advance  of  which  he  had 
hurried  on,  do  not  remark  it,  and  therefore  do  not 
recognize  our  Lord.  We  should  without  ground 
magnify  the  guilt  of  the  unhappy  man  if  we  assume 
that  he  had  seen  the  falling  of  the  band  upon  the 
earth,  perhaps  had  been  himself  struck  down,  and 
even  yet,  as  if  nothing  had  come  to  pass,  had  himself 
given  the  token,  which,  moreover,  had  now  become 
superfluous.  The  words,  moreover,  which  D.,  E., 
H.,  X.,  &c.,  read  after  vs.  47,  tuiito  yap  a-q/xdov  oeSu)- 
Kei,  K.T.A.,  are  certainly  borrov.-ed  from  Mark. 

To   kiss   Him. — if  we  consult  Luke  alone,  it 


CHAP.  XXII.  4-7-53. 


351 


Si'Sois ;  the  emphasis  may  be  laid  on  every  word,  and 
yet  even  then  we  have  only  imperfectly  rendered  the 
force  of  this  crushing  question,  wliich  loses  by  every 
paraphrase.  But  alas,  our  Lord  could  therewith 
only  reveal  His  own  forbearance,  holiness,  and  ma- 
jesty, but  could  not  ^in  the  wretched  man  for 
heaven  who  was  already  consecrated  to  hell.  Cold 
as  his  kiss,  remained  the  heart  of  the  betrayer ;  from 
now  on,  we  see  Judas  no  longer  standing  with  the 
disciples,  but  with  the  enemies,  John  xviii.  5.  Even 
the  Mohammedans  have  marked  the  place  at  which 
this  abomination  has  been  conjectured  to  have  been 
committed,  with  a  heap  of  stones.  See  Sepp,  I.  c, 
iii.  p.  4G0. 

Vs.  49.  When  they  which  were  about  Him. 
— Unconscious  but  strong  contrast  between  the  un- 
faithful disciple  and  the  faithful  ones.  They  see  rb 
iu6fj.evoi' :  what  is  now  on  the  point  of  taking  place. 
By  the  approach  of  the  band  and  the  insult  of  Judas, 
they  are  at  once  persuaded  that  they  themselves  are 
no  longer  a  step  distant  from  the  dreaded  hour. 
They  believed  themselves  hitherto  to  have  dreamed, 
and  appear  now  all  at  once  to  awake.  Whether 
they  shall  strike  in  with  the  sword,  is  the  question 
which  they,  looking  upon  the  weapons  brought  with 
them  out  of  the  paschal  hall,  addressed  to  the  Mas- 
ter, and  before  He  could  answer  approvingly  or  dis- 
approvingly, already  one  of  them  has  followed  the 
ill-considered  question  with  a  hasty  act.  No  one  of 
the  Synoptics  has  here  mentioned  the  name  of  Peter ; 
the  occurrence  did  not  redound  to  the  Apostle's 
honor;  the  repeated  narration  of  this  occurrence 
with  the  statement  of  his  name  might  have  had  the 
effect  of  bringing  the  Apostle  into  trouble ;  but  for 
John,  who  did  not  write  his  gospel  until  after  Peter's 
death,  such  a  ground  of  silence  no  longer  existed. 
If,  on  the  other  hand,  John,  with  Matthew  and  Mark, 
leaves  the  healing  of  Malchus'  ear  unmeutioned,  this 
was  not  done  because  this  miracle — the  last  mira- 
culous benefit  which  Jesus  bestows — was  in  itself 
compared  with  other  miracles  less  remarkable,  but 
because  it  was,  of  course,  understood  that  the  Master 
immediately  made  good  the  harm  which  the  incon- 
siderate zeal  of  His  disciple  had  occasioned.  Luke, 
the  physician,  can  not,  however,  omit  to  add :  kqi 
a^d/jLevos,  k.t.A..  It  is  alike  arbitrary  to  declare  the 
ear  to  have  been  only  wounded  (Von  Amraon), 
and  to  deny  the  whole  reality  of  this  miracle,  as 
Neander,  Theile,  De  Wette,  Strauss,  and  others 
do. 

Vs.  51.  Suffer  ye  thus  far. — Instead  of  the 
more  detailed  address  to  Peter,  Matt.  xsvi.  52-54, 
Luke  has  only  a  brief  but  most  remarkable  utterance 
of  our  Lord  to  His  enemies,  eare  ews  tovtov.  For 
that  our  Lord  here  speaks  to  the  disciples  (Grotius, 
Ben"-el,  Meyer,  and  others),  in  the  sense  of:  "Leave 
them,  the  ux^°h  alone,"  nolite  progredi,  is  proved 
by  nothing,  not  even  by  airoKpibiU.  Much  more 
probable  is  it  that  the  interrupted  sentence  is  more 
particularly  explained  by  the  immediately  subsequent 
act  of  healing.  Our  Lord,  namely,  sees  how  the  band 
are  just  addressing  themselves  to  take  Ilim  prisoner, 
with  the  greater  bitterness,  perchance,  because  blood 
had  already  flowed,  and  He  Himself  is  not  minded  to 
counterwork  their  designs.  He  only  desires  that  they 
would  leave  His  hands  yet  a  moment  free,  that  He 
might  bestow  yet  one  more  benefit.  •"  Leave  Me,"  He 
says  in  other  words,  "  still  free  for  the  moment  that  I 
need  in  order  to  be  able  to  perform  this.''''  Ho  does 
not  even  say,  but  only  indicates  by  a  sign,  what  He 
means.    While  He  thus  speaks,  He  attaches  again  the 


wounded  member,  and  heals  with  one  act  two  men,  the 
one  of  a  wound  in  the  body,  the  other  of  a  sickness  in 
the  soul.  With  this  last  friendly  beam  of  light,  the 
sun  of  His  majestic  works  of  wonder  goes  down  in 
the  mists  of  Gethsemane.  [This  interpretation  of 
'Eare  eoij  rouTov,  although  Opposed  to  the  usual  view, 
is  accepted  by  Alford,  and  appears  to  me  more  nat- 
ural and  simple  than  any  explanation  of  the  words 
as  addressed  to  the  disciples. — C.  C.  S.] 

Vs.  52.  Then  Jesus  said.— Probably  we  can 
understand  these  words  as  spoken  durmg  the  seizure 
and  binding,  or  even  after  this.  From  the  fact  that 
our  Lord's  words  in  Gethsemane  are  comparatively 
many,  we  may  in  some  measure  conclude  as  to  the 
great  tension  of  His  spirit  and  the  great  composure 
of  soul  in  which  He  inwardly  passes  through  the 
beginning  of  His  suffering,  of  which  particularly  the 
character  of  what  He  says  may  most  strongly  con- 
vince us. 

To  the  chief  priests.— If  we  place  ourselves 
fairlv  in  the  intense  excitement  of  the  moment,  we 
shall  not  be  able  to  find  it  at  all  incredible  that,  as 
appears  from  Luke  in  this  passage,  some  chief  priests 
were  personally  in  Gethsemane,  m  order  to  convince 
themselves  of  the  fact  of  the  arrest,  and,  m  case  of 
need,  to  encourage  their  servants  by  their  presence. 
The  servants  had  been  sent  out,  but  their  masters 
had  come  of  their  own  accord,  and,  perhaps,  had 
only  just  now  entered  the  garden  (Ebrard,  Lange). 
Why  might  they  not,  in  their  impatience,  have  rushed 
after  their  dependents,  when  these,  on  account  of 
the  delay  in  Gethsemane,  did  not  return  so  quickly 
as  had  probably  been  expected  ?  It  is  worthy  of 
note  that  they  are  mentioned  only  at  the  end  but 
not  at  the  beginning  of  the  arrest.  The  words  which 
our  Lord  addressed  to  them  and  the  captains  of  the 
temple,  with  the  elders,  were  well  fitted  to  shame 
them,  provided  they  had  been  yet  capable  of  shame. 
Without  doubt,  we  find  in  this  address  of  our  Lord  a 
resemblance  to  the  words  which  He,  John  xviii.  20, 
addresses  to  the  high-priest.  However,  the  distinc- 
tion is  still  considerable  enough  to  refute  the  conjec- 
ture (Strauss)  of  our  having  here  no  independent 
part  of  the  history  of  the  Passion,  but  only  two  vari- 
ations upon  one  and  the  same  theme.  Better  than  to 
concede  this  is  it  to  direct  attention  to  the  manner  in 
which  by  this  Synoptical  sentence,  the  truth  of  tlie 
Johannean  statement,  John  vii.  80,  44  ;  viii.  20,  59,  is 
confirmed,  without  the  comparison  with  which  the 
words  of  our  Lord  in  the  text  cannot  be  even  under- 
stood. ,  ^  , 
As  against  a  robher.— Our  Lord  deeply  feels 
in  this  moment  as  well  the  ignominy  as  the  injustice 
that  is  infiicted  upon  Him,  and  therefore  expresses 
his  resentment  that  they  should  have  come  to 
take  Him  as  they  would  a  robber  and  murderer. 
Then  first  does  He  direct  their  view  back  to  the 
memorable  past :  I  was  daily  with  you,  &c. 
Tliis  utterance  must  remind  them  of  many  a  Iruitloss 
plot  which  thcv  had  meditated,  and  many  a  word  of 
rebuke  which  'they  had  heard,  although  our  Lord, 
who  is  not  minded  to  eulogize  Himself,  is  entirely 
silent  as  to  the  miracles  which  He  has  performed 
before  their  eyes,  and  as  to  the  triumphs  which  lie 
by  word  or  deed  has  won  over  their  peri)lexity  and 
weakness.  Finally,  after  He  has  upbraided  them 
with  their  month-long  cowardice,  to  which  wretched 
presumption  has  now  succeeded.  He  takes  from  them 
even  the  fancy  of  having  really  taken  Him  against 
His  will  and  to  His  harm,  bv  spooking  (Matthew)  of 
the  Scriptures  which  are  fulfilled  in  precisely  this 


352 


THE   GOSPEL  ACCORDING  TO   LUKE. 


way,  and  at  the  same  time  (Luke)  by  saying  to  tliem 
tbat  they  are  not  serving  the  kingdom  of  light  but 
that  of  darkness. 

Vs.  53.  This  is  your  hour,  and  the  povrer 
of  darkness. — Our  Lord  alludes  therewith  to  the 
just  fallen  hour  of  night,  and  gives  the  reason  why 
they  have  taken  Him  now  and  not  in  open  day,  in 
the  temple,  when  He  there  walked  and  taught,  ku^' 
i}fj.fpav.  Your  hour,  not  the  favorable  hour  suited 
for  you  (De  Wette),  but  the  hour  destined  according 
to  the  Divine  decree  for  you  to  the  carrying  out  of 
your  work  (Meyer) ;  koX  w!)Tt\  (so  may  we  supply) 
1)  i^ovaiu  Tov  aKorovs,  that  is,  the  might  which  now 
reveals  itself  and  works  through  you,  is  that  which 
God,  according  to  His  own  etei'nal  purpose,  had  left 
to  the  kingdom  of  darkness.  Without  doubt,  our 
Lord  makes  use  of  this  figurative  language  in  view 
of  the  nocturnal  darkness  which  had  been  chosen  for 
the  carrying  out  of  the  wicked  deed,  and  His  words 
thereby  become  only  the  more  striking;  rb  ckStos, 
however,  of  which  He  here  speaks,  can  be  nothing 
else  than  the  kingdom  of  darkness,  whose  faithful 
accomplices  in  this  moment  Judas  and  the  whole 
throng  are.  This  whole  address  affords,  at  the  same 
time,  a  proof  of  the  clearness  of  mind  with  which 
our  Lord,  in  the  midst  of  the  darkness  surrounding 
Him,  looked  through  the  past,  the  present,  and  the 
future.  Luke,  who  alone  relates  to  us  this  last  word 
of  the  Lord  in  Gethsemane,  on  the  other  hand,  passes 
over  the  flight  of  the  disciples  and  that  of  the  naked 
young  man,  Mark  xiv.  48-52. 


DOCTEINAIi  AND  ETHICAL. 

1.  If  we  yet  needed  a  proof  of  the  completeness 
of  the  strengthening  which  our  Lord  had  gained 
from  His  prayer  in  Gethsemane,  it  would  be  afforded 
by  the  composed  and  yet  so  dignified  demeanor  in 
which  He  went  forward  to  meet  the  traitor  and  the 
ofiicers.  Here  there  is,  indeed,  no  word  too  much  or 
too  httle ;  even  now  He  yet  speaks  and  acts  alto- 
gether as  the  Mighty  One,  although  He  gives  plainly 
to  be  observed  that  He  will  not  avail  Himself  of  His 
might  i'or  His  own  dehverance.  The  position  which 
our  Lord  in  Gethsemane  occupies,  between  dismayed 
friends  on  the  one  hand  and  implacable  enemies  on 
the  other,  has,  at  the  same  time,  a  typical  and  sym- 
bolical character. 

2.  The  manner  in  which  our  Lord  deals  with  the 
traitor,  is  an  act  of  the  sublimest  self-revelation  in 
the  midst  of  the  deepest  humiliation.  Whoever 
could  so  speak  and  act,  had  also  full  freedom  to 
speak  even  in  ]n-ayer  concerning  the  son  of  perdition, 
as  our  Lord  had  done,  John  xvii.  12.  The  whole 
scene,  in  which  heaven  and  hell,  as  it  were,  looked  in 
each  other's  eyes,  endured  not  much  longer  than  a 
moment ;  but  now  our  Lord  occupies  Himself  no 
longer  with  this  adder,  who  has  wound  himself  hiss- 
ing through  the  garden,  and  whom  He  flings  from 
Him  with  a  single  gesture,  but  He  goes  out  towards 
the  band  come  to  arrest  Him.  Yet  was  His  last 
word  to  Judas  tremendous  enough  to  thunder  through 
his  ears  even  to  all  eternity. 

3.  The  wound  which  Peter  inflicted  with  his 
sword  on  Malchus,  is  the  first  of  innumerable  wounds 
which  perverted  carnal  zeal  has  inflicted  on  the  cause 
of  the  Lord.  The  weapons  of  our  warfare  are  not 
carnal  but  spiritual,  2  Cor.  x.  4.  Where  this  is  for- 
gotten, and  men  think  themselves  able  to  serve  the 
truth  not  by  dying  but  by  killing  {non  moriendo,  scd 


interficiendo),  there  it  is  no  wonder  if  the  Lord  of 
the  C'hurch  often  utters  in  the  ears  of  the  combat- 
•ants  in  very  palpable  wise,  '■'-non  tali  auzilio."  In 
this  respect,  therefore,  there  is  perpetually  an  im- 
mense significance  in  the  manifold  misfortunes  of 
the  Crusaders,  the  defeat  of  the  Reformed  in  the 
battle-field  of  Kappel,  &c.  What  would  have  be- 
come of  the  kingdom  of  God  if  our  Lord  had  not,  as 
here,  every  time  advanced  anew  into  the  midst,  in 
order  by  His  wisdom  and  might  to  make  good  again 
the  consequences  of  human  rashness?  "Even  as 
Peter  here  hews  off  the  servant's  ear,  so  have  those 
who  vaunt  themselves  to  be  his  successors  taken 
from  the  church  the  hearing  and  understanding  of 
the  woi-d  of  God.  But  Christ  touched  the  church 
and  healed  her."     J.  Gerhard. 

4.  How  entirely  different  is  the  situation  of  our 
Lord  in  which  He  leaves  Gethsemane,  from  that  in 
which  He  had  entered  the  garden !  And  yet  now, 
when  He  is  led  away  as  prisoner,  tlie  crown  is  much 
nearer  to  Him  than  before,  when  He  could  as  yet  in 
perfect  freedom  speak  to  His  discij^les  and  to  the 
Father. 


nOMILETICAL  AND  PRACTICAL. 

The  sanctuary  of  prayer  turned  into  a  battle- 
ground of  wickedness. — Judas,  which  was  guide  to 
them  that  took  Jesus,  Acts  i.  16. — Our  Lord  between 
perplexed  friends  on  the  one  hand  and  implacable 
enemies  on  the  other. — Gethsemane  in  the  hour  of 
the  arrest :  1.  Scene,  and ;  2.  school  of  a  great  altera- 
tion.— The  kiss  of  betrayal,  how  it  was:  1.  Once 
given  and  answered ;  2.  is  even  yet  continually  given 
and  answered. — The  traitor  over  against  the  Lord : 

1.  His  iniquity  before ;  2.  his  falsehood  in;  3.  his 
disappointment  after  his  crime.  —  The  Lord  over 
against  the  traitor :  1.  His  still  presence  of  mind ; 

2.  His  forbearing  love ;  3.  His  judicial  severity. — In 
Gethsemane  we  may  learn  how  the  combat  against 
the  kingdom  of  darkness  must  not  be  earned  on,  and 
how  it  must  be  carried  on:  the  one  in  Peter,  the 
other  in  Jesus. — How  oft  we  are  doing  our  own  will 
although  we  appear  to  be  consulting  the  Lord's  will ! 
— Inconsiderate  zeal  in  the  service  of  the  Lord : 
1.  What  it  does;  2.  what  it  destroys. — Peter  is  zeal- 
ous with  a  Jehu  zeal,  2  Kings  x.  15,  16. — Peter's 
sword:  1.  Rashly  drawn  ;  2.  peremptorily  commanded 
back  into  the  scabl)ard. — The  disciple  may  forget 
himself,  but  the  Lord  forgets  him  and  Himself  not 
an  instant. — The  last  movement  of  the  unfettered 
hand  of  our  Lord  used  for  the  accomplishment  of  a 
benefit. — The  great-hearted  love  of  our  Lord  for  His 
enemies:  1.  Warmly  attested;  2.  coldly  requited. — 
How  His  enemies  disgrace  themselves  by  the  way  in 
which  they  seek  to  overmaster  the  Nazarene. — Jesus 
in  bonds  free.  His  enemies  in  their  seeming  freedom 
bound. — The  cowardice  of  the  armed  ones,  the  cour- 
age of  the  I'risouer. — The  hour  of  darkness ;  1.  How 
threateningly  it  fell ;  2.  how  brief  its  duration ;  3. 
what  glorious  light  followed  it. — Even  darkness  has 
its  hour,  yet  its  might  is  of  just  as  short  duration  as 
its  hour. — The  might  of  darkness:  1.  Permitted  of 
God  ;  2.  used  by  God ;  3.  vanquished  by  God. — God 
is  there  working  most  where  He  seems  to  be  wholly 
inactive. — The  Lamb  bound  in  order  to  be  led  to 
the  slaughter,  Ps.  xxii.  16. 

Starke:  —  Brentius: — Government  should  not 
be  against,  but  for  Christ. — Hot-tempered  people 
have  special  need  to  go  to  Christ  to  school. — JS^ova 


CHAP.  XXII.  54-62. 


353 


Bibl.  Tub.  .-—Even  zeal  for  Christ  is  sinful  when  it  is 
displayed  unintelligently,  Rom.  x.  2. — Where  power 
prevails  over  justice,  there  to  be  still  and  patient  is 
the  best  counsel. — When  the  world  acts  against 
Christ,  it  has  no  scruple  to  give  up  its  convenience 
and  dignity  for  a  while. — Rambach  :  —  When  one 
regards  the  hours  as  his  own,  he  is  thereby  misled 
into  many  sins. — Nova  Blhl.  J'm6;— The  bonds  of 
Jesus  our  deliverance.  —  Arndt  :  —  The  arrest:  1. 
Jesus'  prevalence  over  His  enemies;  2.  His  provi- 


dence for  His  friends ;  3.  His  sparing  love  towards 
Judas. — Krummacher  : — Fassions-buch : — The  Judas 
kiss,  1.  The  separation  ;  2.  the  farewell. — Simon's 
sword  and  Jesus'  cup. — The  Saviour,  how  lie  gives 
Himself  as  Gift  and  then  as  Sacrifice. — Braunig: — 
The  treason  committed  against  the  person  and  cause 
of  Christ:  1.  How  we  are  to  think  of  such  treason; 
2.  how  we  are  to  combat  such  treason. — "  Gratia 
sit  vinculis  tuts,  bone  Jesu,  qum  nostra  tarn  patenter 
dlruperunt.^''    Bernard. 


2.  Caiaphas. 

a.  PETER'S  DENIAL  CVss.  54-62). 
(Parallel  with  Matt.  xsvl.  69-75 ;  Mark  xiv.  66-72  ;  John  sviii.  15-18 ;  and  25-27.) 

54  Then  took  they  him,  and  led  him,  and  brought  him  into  the  high  priest's  house. 

55  And  Peter  followed  afar  off.     And  when  they  had  kindled  a  fire  in  the  midst  of  the 
56-  hall   and  were  set  down  together,  Peter  sat  down  among  them.     But  [And]  a  certam 

maid  beheld  him  as  he  sat  by  the  fire,  and  earnestly  looked  upon  him,  and  said.  This 

57  man  was  also  with  him.     And  he   denied  him,   saying,    Woman,^  I  know  him  not. 

58  And  after  a  little  while  another  saw  him,  and  said,  Thou  art  also  of  them.     And  Peter 

59  said,   Man,   I  am  not.     And  about  the  space  of  one  hour  after  another  confidently 

60  affirmed,  saying.  Of  a  truth  this  fellow  also  was  with  him;  for  he  is  a  Galilean.     And 
Peter  said,  Man,  I  know  not  what  thou  sayest.     And  immediately,  while  he  yet  spake, 

61  the  cock  crew.     And  the  Lord  turned,  and  looked  upon  Peter.     And  Peter  remem- 
bered the  word  of  the  Lord,  how  he  had  said  unto  him.  Before  the  cock  crow  [to-day*], 

62  thou  shalt  deny  me  thrice.     And  Peter  went  out,  and  wept  bitterly. 

1  V'^  57.-rvvai  must,  according  to  Tischendorf,  [Tregelles,  Alford,!  he  placed  last,  instead  of  first.  ,   ,  .  „  -r 

2  Vs'.  61.-2^flepov,  which  Tischendorf  has  received  into  the  text,  [also  Meyer,  Tregelles,  Alford,]  is  supported  by  B., 
[Cod.  Sin.,  k:.,J  M.,  L.,  X.,  and  some  Cursives. 

these  in  the  following  manner :  1.  The  Leading  Away 
first  to  Annas,  then  to  Caiaphas.  Inquiry  in  the 
house  of  this  latter  respecting  Jesus'  disciples  and 
doctrine,  Johnxviii.  12-14  and  19-24.  2.  The  begin- 
ning of  Peter's  Denial,  Matt.  xxvi.  69,  '70  ;  Mark  xiv. 
66-68;  Luke  xxii.  56,  57;  John  xviii.  15-18.  3. 
The  False  Witnesses,  the  Adjuration,  the  Prehminary 
Condemnation  of  our  Lord  by  the  night  session.  Matt. 
xxvi.  59-66  ;  Mark  xiv.  55-64.  4.  Adjournment  of 
this  precipitate  session.  Mocking  of  our  Lord  by  the 
servants,  Matt.  xxvi.  67,  68  ;  Mark  xiv.  65 ;  Luke  xxii. 
63-65.  During  and  partially  before  all  this,  5.  The 
second  and  third  Denials  of  Peter  take  place.  In  the 
very  moment  when  this  third  denial  is  made,  at  the 
second  cock-crowing,  our  Lord  is  led  across  the  inner 
court  again  to  the  hall  of  the  high-priest,  where  the 
decisive  final  session  is  to  be  held,  and  finds  thereby 
opportunity  in  passing  to  behold  the  foUen  disciple 
with  a  look  by  which,  6.  The  repentance  of  Peter  is 
effected.  Finally  follows,  7.  The  Morning  Session, 
which  Matthew  and  Mark  only  briefly  touch  on,  but 
which  Luke  describes  more  at  length.  Matt,  xxvii.  1 ; 
Mark  xv.  1 ;  Luke  xxii.  66-71 ;  xxiii.  1,  com]).  John 
xviii.  28,  immediately  (m  which  follows  the  Leading 
Away  to  Pilate.  Luke  now  passes  over  all  which  His 
enemies  in  this  night  in  the  high-priestly  palace 
undertake  against  the  Saviour,  and  directs  almost  ex- 
clusively our  attention  to  Peter.  Here  also,  in  the 
I  way  in  wliich  he  describes  his  fall,  his  awakening 
and  repentance,  the  penetrating  view  of  the  psychol- 
ogist is  not  to  be  mistaken. 

And  Peter  followed  afar  off.— It  is  scarcely 


EXEGETICAL  AND  CRITICAL. 

Vs.  54.  Into  the  high-priest's  house. — As  to 
the  question  which  high-priest  is  here  meant,  we  can 
give  no  other  answer  than  "  Caiaphas."  We  must, 
therefore,  regard  his  palace  as  the  theatre  of  Peter's 
denial.  If  our  Lord,  accorcUng  to  John  xviii.  13, 
after  His  arrest  appears  to  have  spent  a  moment  also 
in  the  house  of  Annas,  it  seems  only  to  have  been  in 
order  that  this  old  man,  who,  although  no  longer  active 
hish- priest,  yet  still  as  ever  possessed  considerable 
influence,  might  enjoy  the  sight  of  the  fettered  Naz- 
arene.  That,  according  to  Luke,  the  unnamed  high- 
priest,  this  chief  person  in  the  history  of  the  Passion, 
was  no  other  than  Annas  himself  (Meyer),  we  con- 
sider as  incapable  of  proof.  In  Luke  iii.  2  ;  Acts  iy. 
6,  he  is  undoubtedly  placed  first  as  apx^fpevs,  but  this 
may  be  explained  from  his  former  rank,  his  more 
advanced  years,  his  continuing  influence, — even  if 
not  perchance  also  from  his  enjoying  the  supreme 
dio-nity  alternately  with  Caiaphas.  A  disturbing  ele- 
ment is  without  ground  brought  into  the  hamiony  of 
the  narrative  of  the  Passion  v/hen  it  is  asserted  that 
Luke  here,  entirely  against  the  united  Synoptical 
tradition,  understood  any  other  than  Caiaphas.  Be- 
sides, it  at  once  appears  that  Luke  passes  over  as  well 
the  particulars  of  the  clerical  trial,  which  Matthew 
and  Mark  give,  as  those  also  which  John  communi- 
cates ;  so  that  here  also  we  can  only  learn  the  his- 
torical sequence  of  the  facts  by  the  comparison  of 
the  difi'erent  accounts.     We  believe  we  may  arrange 

23 


354 


THE   GOSPEL  ACCORDING  TO  LUKE. 


possible  to  form  a  distinct  image  of  the  mood  in 
which  the  impetuous  disciple,  impelled  by  curiosity, 
disquiet,  and  affection,  ventures  to  enter  the  high- 
priestly  palace.  From  John  xviii.  15  scq.,  we  see 
how  he  finds  entrance  into  it.  In  explaining  and 
pronouncing  upon  his  thrice-repeated  denial,  Bengel's 
hint  is  to  be  borne  in  mind:  '■'■  Abneffatio  ad  plures 
plurium  inierrogatio?ies,  facta  uno  paroxysmo,  pro  una 
numeraiur,"  that  we  may  not  with  Strauss  and  Paulus 
von  Heidelberg,  fall  into  the  absurdity  of  assuming 
even  eight  denials. 

Vs.  55.  And  when  they  had  kindled  a  fire. 
— It  is  well  known  that  tho  nights  in  Palestine, 
especially  in  the  early  year,  are  often  very  cold. 
[Particularly  at  Jerusalem,  from  its  great  elevation 
above  the  sea. — C.  C.  S.]  We  cannot,  therefore,  be 
surprised  that  the  servants  are  warming  themselves 
in  the  open  court,  while  Peter,  assuming  as  well  as 
he  can  the  appearance  of  an  indifferent  observer, 
takes  his  place  in  the  midst  of  them,  in  order  to  be 
able  to  be  eye  and  ear  witness  in  the  immediate 
vicinity.  The  expression  of  Luke :  ■neptarpdvTCiiv 
(Tiscbendorf,  following  B.  L.),  gives  us  the  very  sight 
of  the  circle  which  is  formed  ai-ound  the  fire.  Ac- 
cording to  the  Synoptics,  Peter  sits;  according  to 
John  alone,  ch.  xviii.  18,  he  stands  by  it.  Without 
doubt,  the  account  of  the  former  is  here  the  more 
exact,  although  at  the  same  time  we  must  bear  in 
mind  the  restlessness  and  disquiet  of  Peter,  which 
,must  have  spontaneously  impelled  him  not  to  sit  still 
in  one  place,  but  now  and  then  involuntarily  to 
stand  up.  John  xviii.  18,  moreover,  does  not  even 
speak  of  that  which  took  place  during,  but  what 
took  place  after,  the  first  denial.  This  very  disquiet 
of  Peter's  demeanor  may  have  helped  to  direct  atten- 
tion yet  more  tipon  him. 

Vs.  56.  This  man  was  also  with  Him. — Ac- 
cording to  Luke,  the  maid  says  this  about  Peter  to 
others.  According  to  Matthew  and  Mark,  she  speaks 
directly  to  him ;  according  to  John,  she  speaks  in 
the  form  of  a  question,  not  positively  affirming ; — 
"Apparently  with  maliciously  mocking  caprice,  ig- 
norant of  the  facts,  yet  hostilely  disposed."  Lauge. 
According  to  Luke,  she  directs  her  look  fixedly  upon 
Peter,  o.Twioa<Ta  aiiTw  (favorite  word  of  our  Evange- 
list), the  more  sharply  because  she,  as  ^upa'pos,  John 
xviii.  16,  17,  well  knows  that  he  is  a  stranger,  whom 
she  has  just  admitted.  The  very  unexpectedness  of 
the  assault  demands  an  instantaneous  repulse ;  and 
already  Peter  rejoices  that  he  can  preserve  the  guise 
of  an  external  composure,  and  his  answer  is  quick, 
cold,  indefinite :  Woman,  I  know  Him  not! — See 
the  more  original  form  of  his  words  in  Matthew  and 
Mark. 

Vs.  58.  Another. — The  first  cock-crowing,  which 
Mark,  vs.  68,  alone  mentions,  immediately  after  the 
first  denial,  is  not  even  noticed  by  Peter.  He  ap- 
pears, meanwhile,  to  have  succeeded  in  assuming  so 
indifferent  a  demeanor  that  he  at  fu-st  is  not  further 
disturbed.  The  disquiet  of  his  conscience,  how- 
ever, now  impels  him  towards  the  door  (Matt.  xxvi. 
71);  uiduckily  he  finds  tliis  shut.  He  does  not 
venture  to  seek  to  have  it  opened,  tliat  he  may  not 
(.'licit  any  unfavorable  conjectures,  and  is  therefore 
obliged  to  return  to  his  former  place.  This  very 
disquiet  again  excites  susi)icion  ;  according  to  Luke, 
It  is  another  servant,  according  to  Mark,  the  same, 
according  to  Matthew,  another  maid  who  now  puts 
the  question.  The  last-named  difference  may,  per- 
haps, be  thus  reconciled :  that  the  door-keeper  of  the 
vpoavMov,  into  wliich  Peter  had  entered,  is  meant. 


The  maid  begins,  the  erepos  follows,  nay,  several 
others  (John)  join  in  and  make  merry  with  his  terror, 
while  they  ask :  "  Art  not  thou  one  of  His  disciples  ?  " 
"  Man,  I  am  not,"  says  Peter,  in  the  tone  of  a  man 
who  seeks  as  suddenly  as  possible  to  free  himself  of 
a  troublesome  questitjner,  and  adds  (Matthew)  even 
an  oath  thereto.  If  we  consider  now  that  these 
accounts  must  have  had  Peter  himself  for  their  first 
source, — a  man,  that  is,  who,  by  his  very  bewilder- 
ment, was  not  in  condition  to  relate  the  event  with 
diplomatic  faithfulness,  and  in  a  stereotyped  form ; 
if  we  consider  further,  that  in  a  circle  of  servants 
one  word  very  easily  calls  forth  another,  and  that 
when  many  place  themselves  over  against  a  single 
one,  several  may  have  spoken  at  the  same  time, — 
we  shall  then  find  in  the  minor  diversities  of  the 
different  accounts  respecting  matters  of  subordinate 
importance,  rather  an  argument  for  than  against  the 
credibility  of  the  Gospels. 

Vs.  59.  And  about  the  space  of  one  hour 
after. — So  long,  therefore,  they  now  left  the  unh-appy 
man  in  quiet.  Attention  had  been  diverted  from  the 
disciple  and  directed  to  the  Master,  whose  process 
meanwhile  had  gone  forward  with  terrific  rapidity. 
The  first  denial  should  seem  to  have  taken  place 
almost  at  the  same  time  at  which  Jesus  appealed  to 
the  testimony  of  His  disciples,  John  xvdii.  19-23 ; 
the  second  while  He  was  keeping  silence  before  the 
false  witnesses.  Much  of  this  may  have  been  seen 
and  heard  by  Peter,  since  from  the  court  there  was 
an  unobstructed  view  into  the  open  judgment-hall, 
separated  only  by  a  colonnade  from  the  vestibule,  but 
now  he  sees  also  how  the  Lord  is  adjured,  how  He  is 
condemned.  He  sees  Him  at  the  conclusion  of  the 
sitting  fall  into  the  hands  of  the  servants,  who  throng 
around  Him,  and  begin  the  first  united  maltreatment. 
From  afar  Peter  is  eye-witness  thereof,  and  sees  that 
the  Master  takes  all  without  opposition,  and  if  now  it 
fares  thus  with  Him,  what  a  fate  will  then  come  upon 
His  disciples  1  This  solitary  hour  has,  therefore,  yet 
more  disheartened  and  bewildered  Peter,  instead  of 
his  having  been  able  during  it  to  come  more  to  himself. 
Now  they  begin  the  third  tune  to  interrogate  him, 
but  find  him  less  than  ever  prepared  therefor.  Ac- 
cording to  all  the  Synoptics,  it  is  now  Peter's  Galilean 
dialect  tliat  excites  suspicion  against  him.  Respect- 
ing the  peculiarities  of  this  dialect,  and  the  misunder- 
standings often  arising  from  it,  see  Friedlieb,  §  25, 
and  BuxTORF,  in  his  Lexicon  Chald.  et  Talmud,  p. 
435  seq.  The  discomfiture  of  the  apostle  becomes 
at  the  same  moment  complete  t'urough  the  attack  of 
one  of  the  relatives  of  Malchus,  John  xviii.  26;  and 
Peter  now  denies  the  third  time,  Imrling  out,  accord- 
ing to  Matthew  and  Mark,  terrible  curses  and  self- 
imprecations. 

Vs.  60.  The  cock  crew. — As  respects  the  pos- 
sibility of  a  cock-crowing  in  the  capital,  audible  to 
Peter,  it  is  plainly  evident  tliat  it  could  not  have  been 
demanded  of  the  Romans  to  avoid  the  keeping  of 
animals  which  the  Mosaic  law  had  declared  unclean. 
According  to  the  Talmud,  Jews  of  later  times  also 
had  the  custom  at  wedding  celebrations  of  offering  a 
cock  and  a  hen  for  a  present,  as  a  symbol  of  the 
matrimonial  blessing.  As  to  the  exact  hour  in  which 
ordinarily  in  the  Orient  the  gallicinium  is  heard,  we 
find  in  Sepp,  iii.  p.  477,  interesting  accounts.  Inter- 
pretations of  the  cock-crowing,  in  a  figurative  sense, 
which  have  been  attempted  in  different  ways,  we  may 
with  confidence  regard  as  exegetical  curiosities. 

V.S.  01.  And  "the  Lord  turned  and  looked 
upon  Peter. — According  to  De  Wette  and  Meyer, 


CHAP.  XXII.  54-62, 


355 


this  touching  feature  is  on  local  grounds  hardly 
probable,  but  if  our  representation  before  given  is 
applicable,  this  objection  falls  away.  However,  De 
Wette  allows  it  as  possible  that  our  Lord  cast  this 
look  upon  Peter  while  He  was  led  to  the  hearing,  vs. 
66.  If  we  now  succeed  in  demonstrating  that  Luke, 
vss.  66-'?  1,  actually  relates  another  hearing  than  Matt, 
xxvi.  59-66,  then  there  is  no  longer  anythmg  to 
object  to  the  internal  probabiUty  of  a  feature  of  the 
narrative  which  is  one  of  the  sublimest  of  the 
whole  history  of  the  Passion. 

And  Peter  remembered. — According  to  Luke, 
therefore,  Peter's  repentance  is  the  result  of  the  con- 
currence of  two  different  influences — the  cock-crow- 
ing, and  the  look  of  Jesus.  The  Trijcpas  of  Matthew 
and  Luke  explains,  moreover,  in  some  measure,  the 
ETTi/SoAwi'  of  Mark,  where  we  consider  it  as  the  simplest 
way  to  supply  lixariov  (Fritzsche).  For  other  explan- 
ations see  Lange  on  Mark  xiv.  '72.— In  his  bitter 
sorrow  Peter  cannot  bear  the  view  of  man.  Veiled 
in  the  mantle  cast  around  him,  he  suddenly  precipi- 
tates himself  out  of  doors  and  opens  himself  a  way 
through  the  crowd,  which  no  longer  detams  him. 
A  testimony  for  the  depth  of  his  repentance  and  of 
his  longing  for  solitude  is  found  in  the  fact,  that  after 
this  in  the  whole  history  of  the  Passion,  we  no  longer 
discover  the  slightest  trace  of  him. 


DOCTEINAL  AND  ETHICAL. 

1.  The  exactness  and  vividness  with  which  all 
the  Evangelists  relate  the  deep  fall  and  the  heartfelt 
repentance  of  Peter,  deserves  to  be  named  one  of  the 
most  indubitable  proofs  of  the  credibility  of  the 
whole  Evangelical  history. 

2.  We  cannot  possibly  be  surprised  at  Peter's  de- 
nial, if  we  direct  our  view  to  his  individuality,  and 
to  the  pressure  of  the  circumstances  and  the  unex- 
pectedness of  the  attack,  and  consider  that  after  the 
first  momentous  step  it  was  almost  impossible  to 
refrain  from  the  second.  Quite  as  unreasonable  is  it, 
however,  to  excuse  Peter,  as  has  been  essayed  on  the 
rationalistic  side  by  Paulus  von  Heidelberg,  and  on 
the  Roman  CathoUc  side  by  Sepp,  ill.  p.  481.  Even 
if  we  take  into  account  the  might  of  darkness  (01s- 
hausen),  in  order  therefrom  to  explain  his  deep  foil, 
yet  the  denial  remains  as  ever  a  moral  guilt,  which, 
as  well  in  and  of  itself  as  by  its  repetition,  by  the 
warning  that  had  preceded  it,  and  the  perjury  that 
attended  it,  was  terrible  and  deep.  Showmg  as  it 
does  a  union  of  unthankfulness,  cowardice,  and  false- 
hood, the  sin  is  still  increased  by  the  circumstances 
in  which  our  Lord  at  that  very  time  found  Himself, 
and,  therefore,  undoubtedly  contributed  not  a  little 
to  the  augmentation  of  His  inexpressible  sorrow. 
Whoever  is  too  eager  to  vindicate  Peter,  makes  his 
repentance  an  exaggerated  melancholy,  and  thereby 
actually  declares  that  our  Lord  dealt  with  hun  after- 
wards almost  too  severely  ;  on  the  other  side  we  may 
undoubtedly,  in  mitigation  of  his  guilt,  point  to  the 
fact  that  lie  denied  the  Lord  only  with  his  moutli, 
but  not  with  his  heart,  and  sought  to  make  good  the 
error  of  a  single  night  by  a  whole  life  of  unwearied 
faithfulness. 

3.  The  fall  and  repentance  of  Peter  was  one  of 
the  most  powerful  means  by  which  he  was  trained 
into  one  of  the  most  eminent  of  the  apostles.  A 
character  like  his  would  never  have  mounted  so  high 
if  it  had  not  fallen  so  low.  Thus  does  the  Lord 
make  even  the  sins  of  Eis  people  contribute  to  their 


higher  training,  and  (as  continually  appears  a  poste- 
riori, without  anything  thereby  of  the  guilt  and 
moral  responsibility  of  the  sinner  being  taken  away) 
not  only  the  hardest  blows  of  fate  which  strike  us, 
but  also  the  evil  deeds  which  we  can  least  excuse, 
but  have  sincerely  wept  over  and  repented  of,  must 
afterwards  subserve  our  best  good.  Rom.  viii.  28- 
30. 

4.  When  Dogmatics  describes  the  nature  of  a 
sincere  conversion,  it  can  least  of  all  neglect  to  cast 
a  look  into  the  heart  and  life  of  Peter — the  David 
of  the  New  Covenant.  While  he  thus  deeply  humbles 
himself,  Peter  becomes  great ;  whUe  afterwards  one 
of  the  others  oi  SoffoCvres  arvXoL  elvat,  who  was  the 
greatest  of  the  apostles,  becomes  in  his  own  eyes  so 
little,  that  he  calls  himself  the  least  of  the  brethren, 
yea,  absolutely  nothing.  1  Cor.  xv.  9 ;  2  Cor.  xii. 
11. 


HOillLETICAL  AND  PRACTICAL. 

The  union  of  courage  and  fear,  energy  and  weak- 
ness, love  and  selfishness,  in  a  Peter's  variable  charac- 
ter.— The  heart  is  deceitful  above  all  things,  Jer. 
xvii.  9,  10. — The  experience  of  Peter  in  this  night  a 
proof  of  the  truth  of  the  two  parables,  Luke  xiv. 
28-33. — Beware  of  the  first  step. — How  dangerous  a 
hostile  female  influence  can  be  for  the  disciple  of  the 
Lord. — A  ship  without  anchor  or  rudder  is  given  a 
prey  to  the  storms  and  waves.— How  much  he  ventures 
who  throws  himself  with  an  unguarded  heart  into 
the  midst  of  the  enemies  of  the  Lord. — The  precipi- 
tous path  of  sin  the  longer  the  worse.— The  Christian 
also  is  betrayed  by  his  speech. — The  word  of  our 
Lord  is  Uterally  fulfilled.— True  repentance  impels  us 
to  seek  solitude.— Blessed  are  they  that  mourn.  Matt. 
V.  4. 

Peter's  denial:  1.  Remarkable  in  the  Evangelical 
history ;  2.  in  the  history  of  the  human  heart ;  3.  iu 
the  history  of  the  suffering  and  death  of  our  Lord. — 
How  have  we  to  judge  of  Peter's  conduct  ? — Let  us 
consider  his  transgression :  1.  In  the  light  of  his^  vo- 
cation, and  his  guilt  is  unquestionable  ;  2.  in  the  light 
of  his  character,  and  his  conduct  is  intelligible  ;  3.  in 
the  light  of  the  circumstances,  and  his  transgression 
is  mitigated;  4.  in  the  light  of  conscience,  and  the 
sentence  dies  upon  our  guUty  lips. — Whoever  thinks 
he  stands,  may  well  take  heed  that  he  does  not  faD, 
1  Cor.  X.  12.  Comp.  Rom.  xi.  20.— The  history  of 
the  Denial  a  part  of  the  history  of  the  Passion:  1. 
Peter's  denial  an  aggravation  ;  2.  Peter's  repentance 
a  mitigation  of  the  suffering  of  our  Lord.— The 
preaching  of  the  unfaithful  disciple.— Peter  and 
Judas  compared  with  one  another  iu  their  repentance. 
Peter :  1.  Sorrowful :  2.  sorrowful  with  a  godly  sor- 
row ;  3.  sorrowful  to  salvation  with  repentance  not 
to  be  repented  of,  2  Cor.  vii.  10 ;  in  Judas,  the  sor- 
row of  the  world,  which  worketh  death. — The  history 
of  Peter's  fall  a  revelation  of  the  weakness  of 
man ;  how  weakness  :  1.  Brings  man  into  danger  ;  2. 
hinders  him  from  escaping  from  danger :  8.  in  the 
danger  brings  him  to  a  fall— It  is  a  precious  thing  to 
have  the  heart  estabUshed,  which  is  done  through 
Christ— The  look  of  our  Lord,  the  expression :  1. 
Of  an  unforgettable  reminder — What  have  I  said  to 
thee  ?  2.  of  a  heartfelt  sorrow — Is  this  thy  compas- 
sion for  thy  friend  ?  3.  of  a  blessed  consolation— I 
have  prayed  for  thee  ;  4.  of  a  timely  intunation— To 
go  at  once  from  hence. — The  Lord  turned  and  looked 
upon  Peter.     Hour  of  preparation  for  the  Holy  Com- 


356 


THE   GOSPEL  ACCORDING  TO  LUKE. 


munion  in  Passion  Week. — Peter's  tears:  1.  Honor- 
able for  Jesus  ;  2.  refreshing  for  Peter  ;  3.  important 
for  us. — The  bitter  tears  of  Peter  render  not  less 
honor  to  the  Saviour  than  the  rejected  silver  pieces 
of  Judas. — Peter  our  forerunner  in  the  way  of  genu- 
ine penitence. — The  history  in  the  text  shows  us  :  1. 
A  sleeper  who  quickly  awakens  ;  2.  a  sinner  who  is 
graciously  regarded  ;  3.  a  sorrower  who  is  divinely 
afflicted :  4.  a  fallen  one  who  is  enabled  again  to  rise. — 
The  noble  harvest  from  the  sowing  of  Peter's  tears: 
1.  For  himself;  2.  for  the  church  ;  8.  for  heaven. — 
Striking  expressions  from  Peter's  Epistles  confirmed 
by  the  history  of  his  fall  and  of  his  repentance,  e.  g., 
I'Peter  i.  13 ;  ii.  1,  11  ;  iii.  12,  15 ;  v.  5,  8,  ct  alibi. 
Starke  : — Nova  Bibl.  Tub. : — Forgetfulness  of  the 
word  of  God,  insincerity,  bad  company,  presumption, 
bring  grief  of  heart. — Quesnel  : — The  stronger  trust 
one  puts  in  himself  and  others,  the  more  God's 
strength  removes  from  him. — The  least  opportunity, 
a  weak  instrument  may  precipitate  even  a  rock,  if 


he  without  God  will  rest  in  security  upon  himself. — 
Brentius  : — The  cock-crowing  should  be  for  us  a 
daily  summons  to  repentance. — J.  Hall  : — Where 
sin  abounded,  there,  nevertheless,  grace  much  more 
abounds,  Rom.  v.  20. — Learn  rightly  to  apply  and 
pi-eserve  the  gracious  regards  of  God. — No  sin  so 
great  but  may  be  blotted  out. — Arndt  : — The  denial 
of  Christ :  1.  Its  sin :  2.  the  repenting  of  it. — F.  W. 
Krdmmacher: — Peter's  fall :  1.  As  to  its  inner  causes ; 
2.  as  to  its  outward  course. — Peter's  tears. — Couard  : 
— Simon  Peter,  the  Apostle  of  our  Lord.  A  look: 
1.  Upon  the  fallen ;  2.  upon  the  penitent  Peter. — 
Tholuck  : — Passion  Week  brings  to  view  in  Peter 
how  great  the  wavering  may  be,  even  in  a  human 
heart  that  has  already  confessed  itself  to  have  found 
the  words  of  eternal  life  with  Jesus.  Comp.  John  vi. 
6*7-69. — J.  Saurin  : — Nouv.  Sermons,  i.  p.  121; 
Snr  Vabnegation  de  St.  Pierre. — An  admirable  repre- 
sentation of  Peter's  denial,  by  the  Dutch  painter, 
Govert  Schalken. 


b.  THE  MOCKING  AT  THE  LOED,  AND  HIS  CONDEMNATION  (Vss.  63-71). 

CParallel  with.  Matt.  xxvi.  67,  68 ;  xxvii.  la ;  Mark  xiv.  65 ;  xv.  1.)  * 

63,  64  And  tlie  men  that  held  Jesus  mocked  him,  and  smote  liiin.     And  when  they  had 
blindfolded  him,  they  struck  him  on  the  face,'  and  asked  him,  saying,  Prophesy,  who  is 

65  it  that  smote  thee  ?     And  many  other  things  blasphemously  [or,  contumeliously]  spake 

66  they  against  him.     And  as  soon  as  it  was  day,  the  elders  [lit.,  the  eldership,  Trpea/SvTi- 
piov]  of  the  people  and  the  chief  priests  and  the  scribes  came  together,  and  led  him  into 

67  their  council,  saying,  Art  thou  [or,  If  thou  art]  the  Christ?  tell  us.     And  he  said  unto 

68  them,  If  I  tell  you,  ye  will  not  believe :  And  if  I  also  [om.,  also^]  ask  you,^  ye  will  not 

69  answer  me,  nor  let  me  go.*     ^Hereafter  [From  henceforth]  shall  the  Son  of  man  sit  [be 

70  seated]  on  the  right  hand  of  the  power  of  God.     Then  said  they  all,  Art  thou  then  tlie 
Son  of  God?     And  he  said  unto  them,  Ye  say  that  I  am  [or,  Ye  say  it,  for  (otl)  I  am®]. 

71  And  they  said.  What  need  we  any  further  witness  [testimony]?  for  we  ourselves  have 
heard  of  his  own  mouth. 

1  Vs.  64.— What  the  Recepta  has  here,  irviTTOv  avTov  to  irpoaianov,  Kai,  appears  to  be  a  glossematic  addition,  which  has 
gradually  got  the  upper  hand,  ^ee  Tischendorp  and  Meyer,  ad  locum.  [As  Alford  clearly  explains  it,  avrov  to  Trpoaio- 
TTov  was  substituted  for  avTo;'  from  the  parallel  in  Mark,  then  united  with  the  text,  tTun-rov  being  then  inserted  to  account 
for  7i-at<ras  below.     The  variations  confirm  this  exiilanation. — C.  C.  S.] 

-  Vs.  68.— Kai  before  epioTijeru  omitted  by  Lachmann,  Tischendorf,  [Meyer,  Tregolles,  Alford,]  according  to  B.,  [Cod. 
Sin.,1  L.,  Cursives. 

[3  Vs.  68.— He  means  probably,  as  Bleek  explains  it,  that  if  He  should  ask  them  questions  as  to  the  cause  of  His  arrest, 
and  the  like,  they  would  not  answer  him.— C.  C.  S.] 

1  Vs.  68. — Moi  y]  an-oAu<Tr)T£.  These  words  also  awaken  at  least  the  suspicion,  that  they  are  a  somewhat  incongruous 
expansion  of  the  test.  See.  Tischendorf  and  Meyer.  [They  are  omitted  by  B.,  Cod.  Sin.,  L.,  Coptic  Version,  Cyril.  Num- 
bers are  for  them,  weight  of  testimony  and  internal  evidence  against  them.— C.  C.  S.] 

s  Vs.  69.— After  arrb  toO  vvv  insert  6e'  on  the  authority  of  A.,  B.,  D.,  [Cod.  Sin.,]  L.,  X.,  and  many  other  authorities. 

[*  Vs.  70. — Van  Oosterzeo,  agreeing  with  Luther,  Do  Wette,  Meyer,  and  othei-s,  translates  on  rffn/i,  "For,"  as  it  ap- 
pears to  be  used  in  John  xviii.  37.  The  sentence  then  moans  :  "I  acknowledge  the  title,  for  I  am  the  Son  of  God."  "Ye 
say,"  the  well  known  idiom  of  assent  to  another's  statement  or  question.— C.  C.  S.] 

Matt.  xxvi.  67.  That  the  act  can  in  no  way  be  ex- 
cused, does  not  even  need  mention.  Among  all 
civilized  nations  the  condemned,  so  long  as  he  yet 
lives,  stands  under  the  protection  of  the  law.  Nay, 
he  finds  in  the  pitiable  fate  that  awaits  him  a  secu- 
rity against  new  injuries.  But  here  they  cannot  even 
wait  till  the  injured  law  has  its  course,  and  so  the 
council  of  blood  is  changed  into  a  theatre  of  insult 
and  cruelty.  The  servants  who  guard  the  Prisoner 
have  noticed  the  hatred  of  their  lords  against  Him, 
and  although  hitherto,  perhaps,  withheld  by  some 
fear  of  the  might  of  the  Prisoner,  yet  now  when  it 
becomes  evident  that  lie  will  make  no  use  of  this, 
their  terror  passes  over  into  unrestrained  insolence. 


EXEGETICAL  AND  CRITICAL. 

General  Remarks. — The  maltreatment  of  which 
Luke  now  gives  account  appears  to  have  taken  place 
immediately  after  the  sentence  had  been  uttered  in 
the  night-session,  even  before  its  legal  confirmation 
in  a  morning-session.  Meanwhile,  part  of  the  San- 
hedrists  left  the  hall,  so  that  the  Prisoner  remained 
behind  in  the  hands  of  the  servants.  Without 
ground,  Sepp,  I.  c.  iii.  p.  480,  supposes  that  Christ 
was  in  prison ;  it  appears  rather  that  He  remained 
in  the  same  hall  in  which  He  had  stood  before  the 
council.     Respecting  this  whole  act  of  scoffing,  comp. 


CHAP.  XXn.  GS-ll. 


357 


It  is  as  if  they  would  indemnify  tliemselves  for  the 
discomfiture  which  they  liad  suffered  in  Gethsemane. 
They  mock  Him  especially  in  His  prophetical  and 
kingly  character.  First,  He  must  with  covered  coun- 
tenance make  out  which  of  them  gave  Him  the  hard 
blows  of  the  fist,  then  He  is  mocked  and  spit  upon, 
in  token  that  He  is  much  too  contemptible  for  a 
king  even  of  these  meanest  servants.  But  that  even 
more  than  one  maltreatment  of  the  kind  took  place 
in  the  house  of  Caiaphas  (Ebrard),  we  regard  as  a 
superfluous  concession,  in  view  of  the  comparatively 
little  diversity  of  the  different  Synoptical  accounts 
respecting  this.  Still  less  can  we  agree  with  Schleier- 
macher  and  Strauss  in  regarding  it  as  in  itself  im- 
probable that  even  counsellors  took  part  in  this  mal- 
treatment, when  we  consider  how  in  Matt.  xxvi.  6*7, 
those  who  maltreat  the  Lord  are  not  definitely  dis- 
tinguished from  those  who  condemn  Him,  xxvi.  66 ; 
and  how  according  to  Mark  xiv.  65,  the  men  who 
spit  upon  Jesus  are  especially  distinguished  from  the 
servants,  who,  according  to  Mark  as  well  as  accord- 
ing to  Luke,  strike  our  Lord  in  the  face.  We  are 
then  rather  led  to  the  belief  that  their  masters,  in 
their  hellish  joy  at  the  triumph  achieved  by  them, 
made  common  cause  with  the  servants,  and  them- 
selves lent  their  hands  to  draw  down  their  Victim 
into  the  mire  of  the  deepest  ignominy.  If  we  unite 
the  different  features  of  the  narrative  which  the  indi- 
vidual Synoptics  have  preserved  for  us,  with  one  an- 
other, we  then  obtain  an  image  of  outraged  majesty 
which  inspires  us  with  terror,  but  at  the  same  time 
also  reminds  us  vividly  of  the  prophecy,  Isaiah  1.  4-8. 
Vs.  66.  And  as  soon  as  it  was  day. — The 
view  that  the  Jewish  council  was  only  assembled 
once  for  the  condemnation  of  our  Lord  (Meyer  and 
Von  Ilengel)  has,  superficially  considered,  much,  it  is 
true,  to  commend  it,  but  comes,  nevertheless,  care- 
fully considered,  into  too  direct  conflict  with  the 
contents  of  all  the  Synoptical  gospels  to  make  it 
possible  to  accept  it.  Even  in  and  of  itself  it  is 
rather  arbitrary  to  wish  to  determine  the  sequence 
of  the  events  according  to  Luke,  who  goes  to  work 
with  so  much  less  chronological  strictness  in  the 
history  of  the  Passion  than  Matthew  and  Mark, 
amalgamates  similar  events,  and  even  by  the  ac- 
count of  the  maltreatment,  vss.  63-65,  tacitly  pre- 
supposes that  this  must  have  been  preceded  by  a 
condemnation,  without  which  such  an  outrage  could 
not  possibly  have  taken  place.  The  answer  which 
our  Lord,  according  to  Luke,  vss.  67,  68,  gives  to 
the  question  of  the  Sanhedrim,  would  have  been  in- 
congruous if  He  had  uow  addressed  His  enemies  for 
the  first  time,  and  if  nothing  at  all  had  preceded  which 
could  justify  so  strong  a  tone.  The  narrative  of 
Matthew,  ch.  xxvii.  1,  and  Mark,  ch.  xv.  1,  would 
have  been  wholly  purposeless,  if  the  Sanhedrim  had 
been  only  assembled  once  on  this  occasion,  and 
although  the  account  of  Luke  agrees  in  many  points 
with  the  niffht  session  in  Matthew  and  Mark,  it  has, 
however,  on  the  other  hand,  its  peculiar  coloring, 
which  sufficiently  characterizes  precisely  this  second 
official  and  decisive  session  of  the  council.  It  is 
this  partial  agreement  itself  that  is  the  cause  why 
Matthew  and  Mark  speak  only  of  the  first,  Luke 
only  of  the  second  sitting.  The  assembly  which 
utters  the  first  sentence  of  death  bears  all  the  marks 
of  precipitation,  incompleteness,  and  incompetence ; 
the  high-priest  assists  at  it  only  in  his  common  attire, 
as  it  was  not  permitted  him  to  rend  his  magnificent 
official  apparel.  The  bitterest  enemies  of  our  Lord 
have  in  the  night  quickly  run  together  in  order  with- 


out delay  to  introduce  the  case ;  but  now  in  order  not 
to  violate,  at  least,  the  form  of  law,  they  come  to- 
gether the  second  time,  early  in  the  morning  at  a 
legally  permitted  hour  and  in  fuller  numbers,  not  in 
order  to  deliberate  further,  but  in  order  to  ratify,  so 
far  as  requisite,  a  resolution  already  taken.  Without 
doubt,  the  chief  managers  in  the  night  session  have 
already  instructed  the  other  counsellors  sufficiently 
upon  the  state  of  the  case  as  already  reached,  before 
the  Prisoner  is  again  brought  in.  The  transaction 
of  Caiaphas  receives  the  approbation  of  the  others, 
so  that  the  thread  is  simply  taken  up  again  where 
his  hand  has  let  it  fall.  If  we  can  from  ch.  xxiii.  51, 
conclude  that  Joseph  of  Arimathfea  also  was  present 
at  this  morning  session,  his  voice  then,  it  should 
seem,  in  connection  with  a  few  others,  only  hindered 
the  unanimity,  which  indeed,  according  to  all  ap- 
pearance, was  not  really  obtained. 

Vs.  67.  Art  thou  the  Christ? — Now  we  see 
no  more  of  the  perplexity  which  even  a  few  hours 
before  betrayed  itself  in  every  word.  They  have 
now  found  a  fixed  point  of  departure  in  the  declara- 
tion which  the  Prisoner  under  oath  had  deposed  con- 
cerning Himself,  and  only  desire  yet  to  hear  the  repe- 
tition of  the  same,  in  order  to  press  upon  the  already 
uttered  condemnation  the  formal  seal.  For  these 
judges  are  not  come  together  in  order  to  investigate, 
but  in  order  to  pronounce  sentence.  Therefore,  they 
desire  an  affirmative  answer,  which  our  Lord  now 
also  gives  them,  in  the  presupposition  that  His  pre- 
vious answer  is  known  to  them  ;  "  If  thou  art  the 
Christ,  tell  us,"  so  ask  they  aU,  because  they  all 
wish  to  hear  it  from  His  own  mouth,  comp.  vs.  71, 
and  therefore  at  the  beginning,  with  prudent  craft, 
do  not  place  first  the  rehgious  but  the  political  side 
of  the  question.  "  They  would  have  been  only  too 
glad  to  have  extorted  more  from  Him,  but  only  suc- 
ceed in  hearing  the  same." 

If  I  tsll  you. — That  this  answer  "  does  not  suit 
well "  (De  Wette)  would  only  be  true  if  we  identified 
both  sessions,  and  forgot  all  that  had  already  pre- 
ceded this.  Our  Lord  says  nothing  directly,  but  only 
presupposes  what,  according  to  the  experience  He 
had  already  had,  would  take  place  if  He  thought 
good  to  speak.  The  highest  purpose  of  such  a  testi- 
mony, namely,  to  produce  faith,  would  here  not  have 
been  at  all  accomplished,  and  if  He  now  began  to  do 
as  they  had  done  to  Him,  and  that  which  He  was 
well  conscious  of  having  a  right  to  do,  namely,  to 
propose  to  His  antagonists  some  questions,  they 
would  yet  never  have  been  able  to  answer  these  satis- 
factorily to  Him,  and  would,  therefore,  bring  their 
perplexity  only  so  much  the  more  to  light.  Of  the 
possibihty  of  being  released,  which  is  mentioned  ac- 
cording to  the  critically  suspicious  reading  ^  a.no\ii<TriTf, 
He  now  no  longer  thinks.  It  is  true,  "  (lucstiouing 
belongs  only  to  the  examining  judge,  not  to  the  de- 
fendant "  (De  Wette) ;  but  here  is  a  Defendant  of  a 
very  special  character,  and  He  who  had  already 
spoken  so  many  incomparable  words  hors  de  Ugn£  to 
His  judges,  might  also  have  well  allowed  Himself 
this  freedom  in  speaking,  without  modern  criticism 
needing  to  shake  its  head  thereat. 

Vs.  69.  From  henceforth.  —  Our  Lord  will 
therewith  simply  say  that  the  word  previously  uttered 
remains  good,  and  places  the  future  with  all  its  glory 
over  against  the  present  with  all  its  ignominy.  Even 
the  last  time  that  He  calls  Hhuself  the  Son  of  Man 
lie  exhibits  Himself  in  all  the  still  magnificence  of 
His  majesty. 

Vs.  70.  Art  Thou  then  the  Son  of  God  ?— It 


J  58 


THE   GOSPEL  ACCORDING  TO    LUKE. 


is  known  that  the  Jews  also  expected  the  Messiah  as 
the  Son  of  God,  in  the  theocratical  sense  of  the  word. 
But  that  they  now  utter  this  name  with  a  special 
emphasis  is  not  because  they  would  denote  thereby 
anything  essentially  different  from  vs.  67,  but  be- 
cause they  can  scarcely  trust  their  cars  that  He,  the 
one  so  deeply  humiliated  and  already  condemned  to 
death,  attributes  to  Himself  the  dignity  that  is  su- 
preme above  all.  They  now  take  cognizance  of  the 
religious  side  of  the  case,  and  express  themselves  as 
strongly  as  possible,  in  order  so  to  be  the  better  able 
to  give  a  reason  for  the  sentence  of  blasphemy.  To 
their  question  Jesus  answers  with  a  simple  affirma- 
tive, while  from  vss.  G8,  69,  it  sufficiently  appears 
why  He  does  not  add  even  a  word  more.  Herewith 
the  session  has  now  reached  its  end,  with  a  similar 
result  to  the  former  one.  If  Caiaphas  had  formerly, 
in  view  of  two  false  witnesses,  exclaimed :  "  What 
need  we  any  further  witness  ? "  now,  in  answer 
thereto,  his  adherents,  who  find  his  statement 
sufficiently  confirmed  by  Jesus'  own  word,  declare 
that  they  need  no  further  testimony,  since  they  have 
now  heard  it  from  Jesus'  own  mouth.  Now  there  is 
not  even  an  express  sentence  of  death  uttered ;  the 
one  formerly  passed  simply  continues  in  force,  since 
the  crime  is  now  satisfactorily  established.  But 
thereby  they  testify  at  the  same  time  against  them- 
selves, and  rob  themselves  thus  of  the  last  excuse  for 
their  sin. 


DOCTEINAL  A^'D  ETHICAL. 

1.  In  the  midst  of  the  rudest  maltreatment,  as 
shortly  before  over  against  the  false  witnesses,  we 
see  our  Lord  observe  an  unmoved  silence.  Four 
times  in  the  history  of  the  Passion  we  have  the 
mention  of  such  a  silence :  before  Caiaphas  (Matt. 
xxvi.  63),  before  Herod  (Luke  xxiii.  9),  and  twice 
before  Pilate  (Matt,  xxvii.  12;  John  xix.  9).  It  is 
one  of  the  most  admirable  problems  to  interpret  this 
silence  in  its  full  force,  and  not  a  little  will  it  contrib- 
ute to  the  augmentation  of  the  knowledge  of  our 
Lord,  if  we  consider  when  He  has  spoken  and  when 
He  has  kept  silence. 

2.  As  the  Lord  there  keeps  silence  when  He 
might  have  spoken,  so  does  He  also  speak  before 
the  Jewish  council  when  He  might  have  kept  silence. 
With  the  traces  of  the  outrages  received  on  His 
countenance.  He  might  have  counted  them  unworthy 
of  any  further  answer,  but  with  an  indescribable  dig- 
nity He  once  again  deposes  testimony ;  with  Divine 
condescension  which  places  itself  in  the  position  of 
His  enemies,  He  unites  infinite  long-suffering ;  while 
He  shows  that  He  completely  sees  through  His 
enemies.  He  yet,  even  to  the  last  instant,  leaves 
nothing  unessayed  which  can  serve  for  setting  them 
right  and  convincing  them.  He  spares  whei'e  He 
could  punish.  He  only  warns  where  He  could  dash  in 
pieces,  and  His  very  last  word  to  the  Jewish  council 
justifies  the  eulogies  of  the  officers,  John  vii.  46. 

3.  With  His  own  hand,  as  it  were,  our  Lord  here, 
even  before  His  resurrection,  as  subsequently,  ch. 
xxiv.  26,  after  it,  points  to  tlie  inseparable  connec- 
tion between  His  suffering  and  His  glory.  '"AttJ) 
Tov  vvi/,  ab  hoc  pundo,  quum  dimiitere  non  vuliis. 
Hoc  ipsum  erat  iter  ad  gloriamy    Bengel. 


4.  That  in  the  condemnation  of  Jesus  by  the 
Sanhedrim  shameful  injustice  was  committed,  and 
not  even  the  form  of  law  was  respected,  appears  at 
once  to  any  one  who  only  takes  the  trouble  to  follow 
somewhat  particularly  the  course  of  the  process. 
The  legal  validity  of  the  sentence,  which  especially 
Salvador  defends,  has  been  from  a  juridicial  point  of 
view  controverted  with  the  best  success  by  Dupi>;, 
L'aine,  Jisus  devant  Cdiphe  et  I'ilate,  Paris, 
1S29. 

5.  It  is  remarkable  how  once,  almost  with  the 
same  wonls,  sentence  was  uttered  upon  the  reformer 
Farel,  when,  in  October,  1532,  raging  priests  in 
Geneva  exclaimed  upon  him:  "He  has  blasphemed 
God  ;  we  need  no  more  witnesses  ;  he  is  worthy  of 
death,"  so  that  Farel,  exasperated,  i-aised  his  voice 
with :  "  Speak  the  words  of  God,  and  not  those  of 
Caiaphas."  {Leben  Farcls  nnd  Vifet%  by  Dr.  E. 
Schmidt,  Elberfeld,  1860). 

ho:mileticax,  and  practical. 

The  Holy  One  of  God  the  football  of  unholy  sin- 
ners.— Wickedness,  in  appearance,  humiliates  the 
Lord,  but  in  truth  only  itself — The  Saviour  with 
covered  face:  1.  How  much  He  sees;  2.  how  sub- 
limely He  keeps  silence ;  3.  how  powerfully  He 
preaches. — Who  is  it  that  smote  Thee?  I,  I  and  my 
sins. — Who  when  He  was  reviled,  reviled  not  again, 
1  Peter  ii.  22,  23. — The  morning  of  the  mortal  day 
of  Jesus  illumined  by  the  glory  of  His  majesty:  1. 
He  keeps  silence  where  He  could  have  spoken ;  2. 
He  speaks  where  He  could  have  kept  silence ;  3.  He 
spares  where  He  could  have  punished. — Jesus'  con- 
demnation by  the  Sanhedrim  preaches  to  us :  1.  The 
might  of  sin ;  2.  the  greater  might  of  grace ;  3.  the 
greatest  might  of  the  Divine  Providence. — The  San- 
hedrim that  rejects  Jesus  is  itself  smitten  by  the 
judgment:  1.  Of  blindness;  2.  of  hardening;  3.  of 
reprobacy. — The  deep  humiliation  of  the  Lord  over 
against  His  future  glory. — The  depths  of  Satan  looked 
through  by  the  Searcher  of  hearts. — Even  against 
the  scribes  of  His  day  our  Lord  is  unqualifiedly  right, 
because  He  even  to  the  end  remains  upon  the  stand- 
ing-point of  tlie  Scripture.  Dan.  vii.  12-14. — The 
Christian  also,  after  the  unequivocal  declaration  of 
Jesus,  needs,  in  reference  to  His  heavenly  dignity, 
no  further  witness. 

Starke  : — Be  not  angry  when  thou  art  injured  in 
thy  good  name,  for  even  the  highest  majesty  has 
been  blasphemed. — JVova  Bibl.  Tub. : — Jesus  was 
brought  before  an  unjust  tribunal,  that  we  might  be 
able  to  stand  before  the  righteous  tribunal  of  God. 
— We  must  use  modesty  towards  our  rulers,  how  un- 
just soever  they  may  be,  Rom.  xiii.  7. — The  last 
degree  of  the  humiliation  of  Christ  is  the  one  next 
to  His  exaltation,  2  Tim.  ii.  11,  12. — Beextius: — 
Sincerity  is  agreeable  to  God. — Qtjesnel  : — 0,  how 
difi'ercnt  are  Christ's  auditors  !  Some  rejoice  at  His 
words  as  words  of  life,  but  otliers  grow  fierce  thereat 
and  make  thereof  words  of  death. — Arndt  : — Jesus 
before  Caiaphas:  1.  The  confession;  2.  the  condem- 
nation; 3.  the  maltreatment. — Krummacoer,  Fas- 
sioiis-bach,  p.  336  seq. : — Prophesy  to  us,  0  Christ ! 
C.  Palmer  : — How  the  world  seeks  to  rid  itself  of  the 
truth. 


CHAP.  XXIII.  1-4. 


359 


3.  Pilate  and  Herod, 
a.  JESUS  LED  TO  PILATE,  INTERBOGATED  BY  HIM,  AKD  FOTOB  INNOCE^'T  (Ch.  XXIII.  1-1). 

1   2     And  the  whole  multitude  of  them  arose,  and  led  him  unto  Pilate.     And  they  began 
'  to  accuse  him   saying,  We  fotmd  this  fellow  perverting  the^  nation,  and  forbidding  to 

3  Sve  t   buteTo  Sar^aying  that  he  himself  is  Christ  a  king.  _  And  Pilate  asked  him 
favingArt  thou  the'lvi^g  of  the  Jews?     A..d  he  answered  lam  and  said,  Thou  saj-es 

4  it     f  hen  said  Pilate  to  the  chief  priests  and  to  the  people  [crowds,  oxXoi^sJ,  i  hncl  no 
fault  in  this  man. 


EXEGETICAL  AXD  CEITICAL. 


Ys  1    And   led   Him.  — The  solemn   leading 
away  of  our  Lord  to  Pilate,  and  His  delivery  to  him, 
is  one  of  the  particulars  of  the  history  of  the  Passion 
which  all  the  Evangelists  visibly  emphasize.    No  won- 
der for  the  process  herewith  enters  upon  an  entu-ely 
new  stadium,  and  passes  now  from  the  spiritual  to  the 
secular  sphere.     As  to  the  time  and  manner  of  the 
leading  away,  as  to  the  sequence  of  events  and  the 
character  of  the  judge,  seeLANGEonMatt.xxvu.  1.  As 
respects  this  whole  trial,  compare,  moreover,  besides 
the  writers  whom  inter  alios,  Hase,  Leben  Jesu,  i;  3, 
gives,  the  Disseriado,  by  tile  Dutch  divine,  P.  J.  J.  Mou- 
nter, Be  Pilati  in  causa  servatoris  agendi  raUone,  L. 
B  18-15.     As  respects  the  source  from  which  we  draw 
our  knowledge  of  what  here  took  place,  the  gospel 
of  Nicoderaus,  it  is  true,  contains  some  traits,  which, 
on  internal    grounds,    appear  credible,   but,  on  the 
whole  it  has'^only  this  value,  that  we  know  from  it 
how  in  the  fifth  and  sixth  century,  they  represented 
to  themselves  this  process.     In  the  Acts,  and  m  the 
epistles  also,  there  are  not  wanting  descriptive  alhi-- 
sions  to  that  which  took  place  under  the  Roman  1  ro- 
curator  (Acts  iii.  13,  14 ;  iv.  27 ;  1  Tim.  vi.  13).     But 
here,  also,  the  four  gospels  remain  the  chief  source, 
belying  here  in  no  way  their  respective  pecuharities. 
While'^the  Synoptics,  namely,  dehneate  to  us  espe- 
cially the  public  side  of  the  trial,  John  alone  makes 
known  to  us  what  passed  between  our  Lord  and  the 
Procurator  in  private.     Matthew,  who  more  than  the 
others  even  in  the  beginning  of  his  gospel,_  speaks 
of  dreams  and  visions,  is  the  only  one  who  gives  ac- 
count of  the  remarkable  dream  of  Pilate's  wife,  as 
well  too  as  of  the  genuinely  Israelitish  ceremony  ot 
tiie  'washing  of  Pilate's  hands.     Mark  describes,^  m 
his  way    briefly,  vigorously,  rapidly,  how  the  Lipn 
of  the  tt'ibe  of  Judah  hurries  over  the  field  of  conflict 
to  His  complete  triumph.     Luke  has  enriched  the 
dehnc?tion  of  this  trial  with  a  new  particular,  with 
the  appearance  before  Herod,  but  at  the  same  time 
condenses  the  occurrences  more  closely,  takes  more 
account  of  arranging  the  facts  than  of  the  sequence 
of  time  and  even  passes  over  in  almost  entire  silence 
the  scourging  and  mocking  by  the  Roman  soldiers. 
The  actual  commencement  of  the  trial  John  alone 
describes,  ch.  xviii.  28-32.     On  the  .other  hand  we 
owe  to  Luke,  vs.  2,  the  very  precise  statement  of  the 
actual  ground  of  accusation  with  which  the  chict 
priests  open  the  series  of  their  charges. 

Unto  Pilate.— The  question  whether  we,  by  tlie 
■jrocLiTwpiov,  have  to  understand  the  well-known  tower 
Antonia,  or  the  palace  of  Herod,  we  believe  that  we 
must  answer  in  the  former  sense;  for  it  was  ui  tlie 


tower  Antonia  that  the  Roman  garrison  lay,  and  the 
Procurator,  therefore,  during  his  temporary  abode  m 
the  capital,  might  best  lodge  there.  Tradition  does 
not  permit  us  to  identify  the  places  named,  and  it  is 
entirely  arbitrary  to  consider  the  palace  of  Herod  as 
the  established  and  ordinary  residence  of  tne  Pro- 
curators in  their  visits  to  Jerusalem.  Josepiius,  Ve 
Bell.  Jud.  ii.  14,  8;  Philo,  De  Legatlone  Judcmrum, 
p  1034  to  wliom  appeal  is  commonly  made  in  layor 
of  Herod's  palace,  leave  it  entirely  undecided  whe- 
ther this  palace  was  always,  and  also  at  the  time  ot 
Jesus,  the  residence  of  the  governor,  ihe  aljove 
tower  Antonia  we  are  to  look  for  on  the  northeast 
side  of  the  temple  mountain,  while  the  place  bab- 
batha,"  according  to  Josephus,  also  lay  between  the 
tower  Antonia  and  the  western  corner  of  the  tem- 
ple, immediately  before  the  judgment-hall. 

Vs   2    And  they  began.— It  is  not  easy  for 
them  so  to  introduce  the  case  as  to  make  from  the 
very  l^e^inning  a  favorable  impression  upon  Pilate. 
The  substance  as  well  as  the  tone  of  their  address 
betrays  plainly  enough  that  they  intend  this.     Tovrov, 
first,  i.W^/ccS.,  without  statement  of  name,  with  visi- 
ble contempt:    .ipo^^v,   with   affected  gravity,  widi 
which  the  subsequent  declaration  of  Pilate  that  he 
had  found  no  fault  in  Him,  he,  as  little  as  Herod,  vs 
14   sin-'ularly  contrasts:  rh  ibvo^  7j,uo"',  witn  tne  luu 
warmth  of  genuine  friends  of  the  people  who  cannot 
endure  that  their   true   interests  should  be  set  at 
stake.     Comp.  John  vii.  49.     The  accusation  itself 
is  threefold.     First,  He  perverts  the  people,  Sia^rp.- 
^ovra.     Properly,  He  "  gives  them  a  false  ( irection, 
He  brings  them'  from  the  good  way  on  which  they 
themselves  and  the  Romans  with  them  would  be  so 
clad  to  see  them  walk.     Moreover,  He  forbids  to 
give  tribute  to  the  Emperor,  since  He-anu  this  is 
The  ground  as  well  of  the  one  as  of  the  o  her  oftence 
—finally   declares   concerning   Himself  that  lie   is 
Christ  a  King.     Not  without  ground  do  they  as  yet 
intentionally' avoid  speaking  of  a  lung  of  the  Jeics 
a  thou°li  it^at  once'  appears  that  Pilate  mterprets 
tlieir  in.lefinite   expression   in  no  less  significance. 
With  noticeable  tact  they  place  first  not  the  religious 
1)ut  the  pohtical  side  of  their  imputations,  and  then, 
l,efore  making  the  attempt  to  prove,  at  least  in  some 
measure,  their  false  accusation,  they  wait  unti    Pi- 
late himself  shall   inquire  for  the  grounds  ot  their 
assertion.     He,   however,  already  knows   the  Jews 
well  enough,  and  tlierefore  appeals  as  quickly  as  pos- 
sible from  the  accusers  to  the  Accused. 

Vs  3.  Art  thou  the  King  of  the  Jews?- 
Pilate '  not  unac(|uainle(!  with  the  prevadmg  Mes- 
sianic'hope,  formulates  his  question  very  rrccisc ly 
and  seeks  to  find  out  ^-l^cther  Jesus  is  reay  the 
promised   and  long-sighed-for   King  of  Israel.     To 


360 


THE   GOSPEL   ACCORDING  TO  LUKE. 


this  question  our  Lord  cannot  possibly  answer  other- 
wise than,  without  delay  and  without  the  least  equivo- 
calness,  with  Yes.  By  denial  or  silence  He  would 
have  come  into  contradiction  with  Himself.  And  if  it 
is  alleged  that  our  Lord  would  have  had  to  define  more 
particularly  the  sense  in  which  He  called  Himself  so, 
since  otherwise  a  misunderstandmg  on  the  part  of 
the  heathen  ruler  would  have  been  possible,  we  may 
confidently  assume  that  the  tone  as  well  as  the  man- 
ner in  which  He  uttered  His  answer  was  fully  cal- 
culated to  excite  the  Procursitor  to  a  more  particular 
investigation.  And  indeed  He  attains  this  purpose, 
inasmuch  as  Pilate  takes  Him  apart  with  himself, 
that  He  may  now  more  particularly  explain  and  give 
the  reason  for  His  aifirmative  answer. 

Vs.  4.  I  find  no  fault  in  this  man. — Accord- 
ing to  Meyer,  Pilate  finds  in  the  confession  itself  the 
token  of  imrocence. — "  It  is,  in  his  view,  the  expres- 
sion of  the  fixed  idea  of  an  enthusiast."  Possible, 
certainly,  although  for  this  opinion  not  a  single  proof 
can  be  given,  biit  the  question  would  still  remain 
whether  such  -an  instantaneous  and  merely  subjective 
impression  would  have  entitled  the  Procurator,  with- 
out further  investigation,  to  declare  the  Accused  at 
once  innocent,  and,  secondly,  if  his  declaration  had 
been  accepted,  to  relieve  him  immediately  of  any  fur- 
ther prosecution.  We  are  much  more  disposed  to 
assume  that  Pilate,  after  the  first  public  audience, 
which  all  the  Synoptics  give,  ordered  then  the  pri- 
vate hearing,  which  John  alone  has  preserved,  and 
only  in  consequence  of  this  uttered  the  declaration 
of  innocence  which  Luke,  vs.  4 ;  John  xviii.  38,  re- 
late. In  the  private  mterview  of  Pilate  with  Jesus, 
the  charge  preferred  Luke  sxiii.  2,  it  is  manifest,  is 

(tacitly  presupposed.     Here,  also,  Luke  remams  really 
unintelHgible  if  he  is  not  complemented  from  John. 

DOCTEIJTAL  AND  ETHICAL. 

1.  The  leading  away  of  Jesus  is  one  of  the  most 
remarkable  turning  points  in  the  history  of  the  Pas- 
sion. It  serves  not  only  to  fulfil  our  Lord's  declara- 
tion that  He  should  be  dehvered  over  to  the  Gentiles, 
ch.  xviii.  32,  but  it  also  brings  the  Passion  of  our 
Lord  into  direct  connection  with  the  history  of  the 
world,  the  reins  of  which,  at  that  time,  God  had,  as 
it  were,  placed  in  the  hands  of  the  Romans.  It'be- 
comes  the  means  of  bringing  to  Him,  again  according 
to  His  own  declaration,  the  death  on  the  cross,  but 
previously  prepares,  through  the  declaration  of  Pilate 
which  it  elicits,  the  revelation  of  His  innocence  and 
majesty.  The  Jews'  rejection  of  the  Messiah  is  here 
already,  in  principle,  decided,  and  with  it,  at  the 
same  time,  also,  the  destruction  of  the  City  and  of 
the  Temple.  While  the  Sanhedrim,  therefore,  is 
leading  Him  away,  it  declares  therewith  that  it  will 
not  have  this  Messiah,  and  gives  the  promised  salva- 
tion out  of  its  own  hands  into  the  impure  hands  of 
heathens.  From  this  hour  Israel's  Passover  becomes 
an  empty  echo,  and  Israel  itself,  like  an  impure 
leaven,  is  purged  out  of  the  house  of  God,  the  church 
of  Christ.  But  thus  do  they,  at  the  same  time,  help 
to  fulfil  God's  everlasting  counsel,  that  all  things 
should  be  comprehended  under  one  head  in  Christ, 
Ephes.  i.  10.  From  the  moment  when  the  Great 
Sufferer  trod  the  threshold  of  the  heathen  dwelHng, 
the  wall  of  partition  which  was  between  is  broken 
down,  Ephes.  ii.  14-16,  and  the  heathen  world  in- 
vited in  to  a  nobler  feast  of  freedom  than  Israel  was 
able  to  celebrate  in  the  paschal  night.     As  the  night. 


Acts  XVI.  9,  10,  was  for  the  spiritual  weal  of  Europe 
a  decisive  one,  so  was  this  morning  for  the  salvation 
of  the  whole  heathen  world. 

_  2.  It  is  one  of  the  most  adorable  ways  of  the  pro- 
vidence of  God,  that  at  the  very  time  at  which  Christ 
must  die,  a  man  stood  at  the  head  of  the  government 
in  Judea,  who  in  every  respect  was  most  peculiarly 
fitted  to  be,  in  his  ignorance,  a  minister  of  the  coun- 
sel of  God  for  the  salvation  of  the  world, — on  the 
one  hand,  receptive  enough  to  recognize  the  truth, 
courageous  enough  to  declare  it  and  to  confess  seve- 
ral times  the  innocence  of  our  Lord,  conscientious 
enough  to  omit  no  effort  to  deliver  Him ;  but,  on  the 
other  hand,  moreover,  so  weak  that  he  loved  honor 
among  men  rather  than  honor  from  God,  and  so  self- 
ish that  his  own  honor  lay  more  at  heart  with  him 
than  the  cause  of  the  innocent.— We  feel  that  just 
such  a  man  must  the  secular  judge  have  been,  under 
whom  the  Deliverer  of  the  world  should  suffer  death. 

3.  By  the  delivery  of  our  Lord  to  Pilate,  the 
heathen  world  now  becomes  partaker  with  tlie  Jew- 
ish world  in  the  greatest  wickedness  that  has  ever 
been  committed.  In  this  it  appears  that  the  true 
light  is  hated  as  well  by  those  who  are  under  the  law 
as  by  those  who  are  without  the  law,  and  the  judg- 
ment Rom.  iii.  19,  20,  appears  as  a  perfectly  right- 
eous one.  But,  at  the  same  time,  there  is  also  re- 
vealed therein  the  grace  of  God,  as  having  appeared 
to  all  who  believe,  without  respect  of  persons,  Rom. 
iii.  21-31. 

4.  The  very  manner  in  which  the  chief  priests 
here  introduce  the  secular  process  reveals  from  the 
very  beginning  the  part  which  they  are  now  resolved  to 
play.  Xo  means,  even  slander,  is  too  base  for  them ; 
for  we  can  only  call  it  thoroughly  conscious  slander 
when  they,  after  what  had  taken  place  three  days 
before,  ch.  xx.  20-25,  yet  venture  with  bold  brow 
to  assert  that  our  Lord  had  forbidden  the  payment 
of  taxes.  Sometimes  they  come  creeping,  sometimes 
they  spitefully  erect  themselves,  and  prove  therewith 
that  they  do  homage  to  the  principle  :  the  end  sanc- 
tifies the  means.  And  scarcely  have  they  failed  in 
one  attempt  when  they  proceed  immediately  with 
desperate  stubbornness  to  another.  So  much  more 
gloriously  beams  over  against  this  night  of  wicked- 
ness .the  glory  of  the  immaculate  innocence  of  the 
Lord,  to  which  Pilate  must  repeatedly  bear  vritness. 
In  union  with  other  voices  which  were  audible  in 
honor  of  the  moral  purity  of  Jesus  In  the  last  hours 
of  His  life,  from  different  sides,  tiie  testimony  of  Pi- 
late also  serves  to  strengthen  us  in  our  most  holy 
faith,  that  the  Lamb  of  God  is  indeed  an  a/xi'hi  afitc- 
^05  Kal  aawiAos.  The  connection  in  which  this  sin- 
lessness  of  our  Lord  stands  with  the  atoning  virtue 
of  His  death,  is  something  which  it  is  the  business 
of  Dogmatics  to  bring  to  view. 


HOIIILETICAL  AND  PRACTICAL. 


The  early  morning  hour  of  the  most  remarkable 
day  of  the  world's  history. — The  most  terrible  injus- 
tice practised  under  the  forms  of  law. — The  King  of 
the  Jews  delivered  into  the  hands  of  the  Gentiles. — 
Christ  the  centre  of  the  union  of  the  Jewish  and  the 
heathen  world:  1.  The  sms  of  both  He,  «.  reveals, 
b.  bears,  c.  covers ;  2.  both  He  reconciles  in  one 
body,  a.  with  God,  b.  with  one  another,  c.  with 
heaven.  Col.  i.  ]  9,  20.— Slander  against  our  Lord  and 
His  people:  1.  Inexhaustible  in  its  weapons;  2.  im- 
potent for  victory. — Jesus  the  Faithful  Witness,  Rev. 


CHAP.  XXIII.  5-12. 


361 


i.  5. — "Thou  sayestit":  1.  The  truth;  2.  the  dig- 
nity ;  3.  the  requirement,  of  this  utterance. — The 
first  favorable  impression  which  the  Accused  makes 
upon  His  yet  impartial  judge. — The  immaculate  in- 
nocence of  the  Suffering  One :  1.  Slandered ;  2.  vindi- 
'cated;  S.  crowned. — The  praiseworthy  manner  in 
which  Pilate  opens  the  trial  of  Jesus,  in  contrast 
with  the  lamentable  way  in  which  he  ends  it. — Pilate 
the  image  of  the  natural  man  in  his  relation  to  Christ. 
Stakke: — They  who  would  otherwise  have  no 
communion  with  one  another  easily  become  one 
when  one  must  help  the  other  to  carry  out  his  evil 
schemes. — Quesnel  : — There  is  no  course  of  life  so 
righteous  and  innocent  that  it  cannot  be  accused  and 
persecuted. — BKEXXins: — Judge  not  at  once,  but 
hear  also  the  other  side. — JVova  Blbl.  Tub.: — One 
finds  often  even  more  uprightness  in  a  heathen  than 


in  a  Christian  judge. — Osiander: — Christ  has  suf- 
fered not  for  His  sin  but  for  ours,  2  Cor.  v.  21. — 
Heubner  : — The  preacher  of  obedience  is  charged 
with  insurrection. — Jesus,  it  is  true,  has  caused  the 
greatest  imaginable  commotions. — Arndt  : — The  first 
hearing  of  Jesus  before  the  Procurator ;  how  Pilate 
has  to  do  :  1.  With  the  Jews;  2.  with  our  Lord. — 
Krummacher: — Christ  before  Pilate:  1.  The  lead- 
ing away  of  Jesus  to  Pilate ;  2.  His  entry  into  the 
judgment-hull ;  3.  the  beginning  of  the  judicial  pro- 
ceeding.—  The  accusations. —  Christ  a  King. — The 
Lamb  of  God. — Tholuck  : — The  history  of  the  Pas- 
sion makes  evident  in  Pilate  to  what  degree  the 
human  heart  is  capable  of  becoming  shallow  and 
frivolous. — J.  B.  Hasebroeck,  Preacher  in  Amster- 
dam:— Pilate:  1.  As  man:  2.  as  judge;  3.  as  witness 
to  us. 


b.  JESUS  BEFORE  HEROD  (Vss.  5-12). 

5  And  they  were  the  more  fierce   [insisted,  lTTicrxvov\  saying,  He  stirreth  up  the  peo- 
ple,  teaching  throughout  all  Jewry    [Judea],   beginning   from   Galilee   to  this  place, 

6  [And]   When  Pilate  heard  of  Galilee,  he  asked  whether  the  man  were  a  Galilean. 

7  And  as  soon  as  he  knew  that  he  belonged  unto  Herod's  jurisdiction  [or,  was  from 
Herod's  jurisdiction],  he  sent  him  to  Herod,  wlio  himself  also  was  at  Jerusalem  at  that 

8  time   [in  these  days].     And  when  Herod  saw  Jesus,  he  was  exceeding  glad :  for  he 
was  desirous  to  see  him  of  a  long  season  [had  been  long  desirous],  because  he  had  heard 

9  many  things^  of  him;  and  he  hoped  to  have  seen  some  miracle  done  by  him.     Then  he 

10  questioned  with  him  in  [him  with]  many  words;  but  he  answered  him  nothing.     And 

1 1  the  chief  priests  and  scribes  stood  [%]  and  vehemently  accused  him.  And  Herod  with 
his  men  of  war  [or,  guards ;  lit.,  armies]  set  him  at  nought  [handled  him  ignominiously], 
and  mocked  /w'to,  and  arrayed  him  in  a  gorgeous  robe,  and  sent  him  again  to  Pilate. 

12  And  the  same  day  Pilate  and  Herod  were  made  friends  together  [became  friends  with 
each  other]  ;  for  before  they  were  at  enmity  between  themselves. 

1  Vs  8  —On  the  autliority  of  B.,  D.,  [Cod.  Sin.,]  K.,  L.,  M.,  the  iroAAd  of  the  Eecepta  is  omitted  by  Griesbach  and 
others  [Meyer,  Tregelles,  Alford.j  The  conjecture  that  it  has  been  interpolated  a  seriore  manu  to  strengthen  the  text,  is 
sufficiently  plausible. 

the  Galileans  and  against  Herod  was  well  known  to 
them ;  they  hope  therewith  to  engage  him  the  more 
against  our  Saviour,  as  a  Galilean.  But  in  this 
respect,  at  least,  their  wish  is  not  fulfilled ;  Pilate 
hears  Galilee  spoken  of  without  noticeable  bitter- 
ness, and  since  Herod,  the  Tetrarch  of  this  land,  is, 
by  reason  of  the  Passover,  just  now  at  Jerusalem, 
he  resolves,  so  soon  as  he  has  learned  that  Jesus 
(according  to  the  superficial  view  of  the  people,  who 
know  nothing  of  His  birth  at  Bethlehem),  is  of 
Galilean  origm,  to  send  Him  unmediately  to  the 
Tetrarch. 

Vs.  1.  He  .sent  Him  to  Herod. — The  question 
is  :  To  what  end  V  According  to  the  common  view, 
in  order  to  relieve  him.self  of  the  case.  According 
to  Meyer,  "  he  seeks  by  the  reference  to  the  judgment 
of  Herod,  who  could  possibly  have  Him  transjiorted 
to  Galilee,  to  draw  himself  out  of  the  affair,  and  to 
get  rid  of  the  case."  Unquestionably  such  a  refer- 
ence from  the  forum  apprehen.vonix  to  the  forum 
doinkllu  was  in'  and  of  itself  permitted,  and  also,  ac- 
cording to  the  usages  of  the  Komaus,  not  unusual ; 
comp.°Act3  xxvi.  3,  4.  Friedlieb,  ad  loc.  It  is, 
however,  a  question,  whether  this  intention  now 
really  existed  in  the  Procurator's  mind.  Pilate  gives 
no  sign  of  wishing  to  remove  the  case  entirely  from 
him  ;  so  troublesome  and  burdensome  it  was  not  yet 


EXEGETICAL  AND  CBITICAIi. 

Vs.  5.  And  they  insisted,  Ivitrxwv,  in  an  in- 
transitive sense  =  Kariax^ov,  invalescebant,  Vulgate. 

The  declaration  of  Pilate  has  not  corresponded  to 

their  expectation.  Since  now  they  see  that  their  last 
charge  of  the  assumption  of  royal  dignity  finds  no 
acceptance  with  the  judge,  they  now  come  with  so 
much  the  stronger  emphasis  back  to  the  first — 
namely,  that  He  is  perverting  the  people.  That  the 
Procurator  may  still  take  note  that  there  is  nothing 
less  at  question  here  than  the  peace  of  the  state,  they 
again  accuse  Jesus  of  being  incessantly  occupied  in 
stirring  up  the  people  {avaaeUi,  in  the  Present).  The 
starting  point  of  His  tumultuary  efforts,  they  say,  is 
Galilee,  ap^dfievu^,  Acts  i.  22,  but  He  has  already 
made  His  way  even  hither  to  the  centre  of  the  land. 
According  to"  Matt,  xxvii.  12-14  ;  Mark  xv.  3-4,  they 
add  yet  many  other  accusations,  so  insignificant,  how- 
ever, that  the  Evangelists  do  not  even  cite  them,  and 
our  Lord  answers  them  only  with  silence.  Pilate,  how- 
ever, sinks  deeper  and  deeper  into  perplexity,  and  .^o 
soon,  therefore,  as  he  hears  the  name  of  Galilee,  he 
seizes  on  this  as  a  welcome  way  out  of  the  difficulty. 
Not  without  hostile  intentions  have  the  Jews  named 
Galilee,  smce  the  hatred  of  the  Procurator  against 


J62 


THE  GOSPEL  ACCORDING  TO  LUKE. 


even  in  tbis  instant  to  him  that  he  would  have  wished 
at  any  price  to  be  relieved  of  it.  Much  more  prob- 
able is  the  view  (Ewald),  that  he  hopes  if  possible  to 
obtain  a  favorable  opinion  of  Herod  for  the  accused ; 
or  yet  more  probable,  that  he  hopes  to  receive  from 
Herod  a  further  explanation  in  reference  to  a  person 
and  a  case  that  becomes  to  him  with  every  moment 
more  obscure,  and  yet  more  interesting.  Therewith 
he  at  the  same  time,  out  of  policy,  shows  Herod  a 
courtesy,  while  he,  in  case  he  had  committed  to  Herod 
the  decision  of  so  important  a  matter  without  reser- 
vation, would  thereby  have  conceded  to  him  a  right 
over  himself.  The  former  but  not  the  latter  agreed 
with  the  disposition  of  the  Procurator,  who,  indeed, 
previously  had  not  sent  the  Gahleans,  whose  blood 
he  had  mingled  with  their  sacrifices,  Luke  xiii.  1,  to 
Herod  for  execution,  but  had  had  them  hewn  down 
by  his  own  soldiers.  Thus  is  also  explained  why 
our  Lord  could  be  silent  before  Herod,  because  He 
recognized  in  him  no  legal  judge.  Thus  do  we  com- 
prehend, moreover,  why  Pilate,  after  the  return  of 
Jesus  from  Herod,  shows  himself  in  no  way  disap- 
pointed in  his  expectations,  but  simply,  vss.  13-16, 
communicates  the  impression  which  both  he  and  the 
Tetrarch  had  received  of  the  Accused,  and  thus  finally 
does  it  become  clear  why  only  one  Evangelist  has 
considered  it  as  necessary  to  speak  of  this  occurrence, 
winch,  doubtless,  even  on  account  of  its  political  con- 
sequences, had  become  generally  knowm.  We  have 
here,  not  a  decisive  turning-point  in  the  process  be- 
fore us,  as  was,  for  example,  the  case  at  the  arrest, 
or  at  the  leading  away  of  our  Lord  to  Pilate  ;  but  it 
is  a  simple  endeavor'  of  the  Procurator  to  obtain 
clearer  light  about  the  mysterious  element  in  the 
case  before  him,  by  a  measure  which  was  as  prudently 
chosen  as  perfectly  admissible.  It  was  not,  however, 
at  all  in  his  design  to  prepare  for  the  Accused  in  this 
way  new  scorn  and  sorrow,  although  it  is  true  the 
result  showed  that  this,  nevertheless,  had  befallen 
Him  at  the  hands  of  Herod. 

Vs.  8.  And  when  Herod  saw  Jesus,  he 
was  exceeding  glad. — Once,  when  the  report  of 
Jesus'  miracles  came  to  his  ears  he  had  trembled, 
but  even  this  sting  is  now  blunted :  he  can  now  only 
laugh  and  scoff.  It  is  the  wish  of  the  frivolous  Te- 
trarch now  for  once  to  see  something  right  picjuant, 
and  to  have  his  court  take  part  in  this  pastime.  For 
some  time  already  he  has  had  the  wish  to  be  able  for 
once  to  see  Jesus  (^eXtoy),  comp.  ch.  ix.  7-9,  since  he 
has  continually  heard  much  about  Him,  and  hoped 
accordingly  to  be  able  to  induce  Him  to  the  perform- 
ance of  some  miracle  or  other.  The  possibility  that 
his  wish  may  remain  unfulfilled  he  does  not  even  fore- 
bode. Of  what  sort  his  questions,  vs.  8,  were,  may 
be  very  well  conjectured  on  the  one  hand  from  his 
well  known  character,  and  on  the  other  hand  from 
the  unshaken  silence  of  the  Lord.  As  a  thaumaturge, 
for  whom,  without  doubt,  he  took  our  Lord,  he  could 
at  most  meet  Him  with  childish  curiosity,  but  could 
not  possibly  treat  Him  with  even  a  trace  of  i-espect. 
"  Jesus  was  to  entertain  him  as  a  mighty  magician, 
divert  him,  or  perhaps  foretell  luck  to  his  egoistic 
superstition ;  anything  else  he  sought  not  of  Him. 
It  is  an  awful  sign  to  see  what  a  caricature  this 
prince's  conceptions  were  of  tliis  First  among  his 
subjects,  although  Jesus  had  moved  his  whole  land 
with  His  spirit.  And  for  so  common  a  character 
would  he  take  Him,  notwithstanding  that  the  Baptist 
had  lived  near  him  and  made  on  him  an  impression 
of  the  spirit  of  the  propliets."     Lange. 

Vs.  10.  And  the  ciiief  priests. — From  vs.  15, 


we  learn  that  Pilate  had  commanded  them  also  to 
appear  before  Herod,  and  how  could  they  indeed  have 
neglected  this,  leaving  the  prisoner  to  escape  from 
their  hands  even  for  a  moment  ?  They  see  very  well 
that  their  interest  requires  them  to  paint  Him  to 
Herod  in  colors  as  black  as  was  any  way  possible, 
and  accuse  Him,  therefore,  with  visible  emphasis, 
comp.  Acts  xviii.  28,  as  if  they  feared  that  even 
Herod  himself,  perchance,  might  be  too  equitable 
towards  their  victim.  It  was,  however,  not  so  much 
in  consequence  of  their  imputations  as  rather  on  ac- 
count of  his  own  disappointed  expectations  that 
Herod  does  not  send  back  our  Lord  without  first 
overwhelming  Him  with  new  ignominy. 

Vs.  1 1 .  Mocked  Him. — The  priests  accuse  the 
Saviour,  the  courtiers  mock  Him.  With  the  first  it 
is  hatred,  with  the  others  contempt  that  strikes  the 
key.  Scoffing  is  here  the  vengeance  of  insulted 
pride,  and  reveals  itself  in  a  peculiar  form.  They 
hang  round  the  shoulders  of  our  Lord  a  brilliant 
vesture,  eV-^fjTo  Aa^nrpdv,  not  exactly  of  purple,  coc- 
cincain  vesiem,  which  is  not  implied  in  the  word,  but 
brilliantly  white,  in  order  to  designate  Him  in  the 
Romaic  manner  as  a  candidate  for  some  post  of  honor 
(Kuinoel,  Lange,  and  others),  or  in  order  to  charac- 
terize Him  as  King,  by  arraying  Him  in  a  similar 
garment  to  that  in  which  generals  went  into  battle 
(Friedheb,  De  Wette,  Meyer).  In  the  latter  case 
there  was  implied  in  this  at  the  same  time  an  unmis- 
takable intimation  for  Pilate  that  such  a  pretended 
king  did  not  deserve  condemnation,  but  at  the  most, 
contempt. 

Vs.  12.  Pilate  and  Herod  hecame  friends. 
— The  cause  of  the  enmity  is  unknown.  Perhaps  it 
was  the  massacre  of  the  GaUleans,  ch.  xiii.  1.  This 
result,  however,  appears  at  any  rate  remarkable 
enough  to  the  dehcate  psychologist,  Luke,  not  to  be 
passed  by  unmentioneil.  In  view  of  the  general  pub- 
licity of  this  unexjjected  reconciliation,  this  remark 
affords  at  the  same  time  an  indirect  but  yet  a  very 
strong  proof  of  the  truth  of  the  event  related.  That 
John  knew  nothing  of  tliis  intervening  scene  is  in- 
deed asserted  by  De  Wette,  but  not  proved ;  even  if 
this  were  the  case,  however,  it  would  not  of  itself  by 
any  means  shake  the  truth  of  the  fact,  since  such  a 
thing  might  very  well  happen  without  having  come 
to  the  knowledge  of  John,  or  without  being  retained 
in  his  memory  at  the  writing  of  his  Gospel.  In  view 
of  the  eclecticism  of  all  the  Evangelists,  even  in  the 
history  of  the  Passion,  it  is  dangerous  to  lay  too  great 
weight  on  an  argument  e  Kileniio.  On  the  other  hand, 
this  narrative,  in  which  Herod  is  depicted  to  us  even 
as  he  is  known  from  other  accounts,  bears  altogether 
the  internal  character  of  truth,  and  may  very  fittingly 
be  inserted  immediately  after  John  xviii.  38.  Strauss' 
conjecture  that  this  whole  account  has  arisen  "  from  an 
endeavor  to  bring  Jesus  before  all  the  judgment-seats 
that  could  possibly  be  brought  together  at  Jerusalem," 
is  without  any  trace  whatever  of  proof,  and  if  Luke 
had  been  induced  by  an  anti-Jewish  interest  to  invent 
this  narrative,  in  order,  namely,  to  get  as  many  wit- 
nesses as  possible  for  the  innocence  of  the  Saviour, 
something  of  which  Baur  speaks  {Kanon.  Evang.  p. 
489),  he  would  without  doubt  have  put  a  more  direct 
declaration  of  this  innocence  in  Herod's  mouth. 
Over  against  these  unreasonable  doubts  it  deserves 
note  that  as  far  back  as  Acts  iv.  27,  the  names  of 
Herod  and  Pontius  Pilate  are  mentioned  together 
in  the  prayers  of  the  first  behever.?,  and  that  also 
Jusiin  Martyr,  Dial,  cum  Tnjph.  ch.  103,  is  acquainted 
with  this  event. 


CHAP.  XXIII.  5-12. 


363 


doctrinaij  ais^d  ethical. 

1.  At  the  court  of  Herod  there  returns  for 
the  Lord  once  more  that  temptation,  in  its  deep- 
est ground  Satanic,  which  He,  eh.  iv.  9-12,  had 
triumphantly  repelled.  Once  again  before  He  is  to 
be  elevated  on  the  Cross  He  sees  the  opportunity 
opened  to  win  in  the  easiest  way  the  favor  of 
the  mighty  Tetrarch.  The  scornful  courtiers  on 
the  one,  the  blaspheming  priests  on  the  other 
hand— could  a  more  admirable  opportunity  well 
have  oiFered  itself  in  order  to  elicit  on  the  one 
side  astonishment,  on  the  other  confusion?  But 
neither  of  the  two  the  Saviour  does ;  He  remains 
faithful  to  His  fundamental  principle,  and  performs 
no  miracle  of  display  for  His  own  advantage  ;  He  ex- 
plains with  His  silence  His  sense  of  the  precept  of 
the  Sermon  on  the  Mount,  Matt.  vii.  6.  The  shade 
of  John  could  have  observed  no  more  inviolable 
silence,  if  it  had  really  appeared  to  his  murderers. 

2.  H  there  was  during  the  whole  duration  of  the 
trial  before  Pilate  an  hour  which  for  our  Lord  de- 
serves to  be  named  an  hour  of  the  most  unparalleled 
anguish  of  soul,  it  was  certainly  that  of  His  presen- 
tation before  Herod.  What  the  view  into  the  depths 
of  Herod's  soul  must  have  been  for  the  holy  Searcher 
of  hearts,  and  how  much  it  must  have  cost  Him  to 
see  the  hand  defiled  with  the  blood  of  the  Baptist 
"stretched  out  caressingly  towards  Himself,  of  this  we 
can  have  only  a  faint  conception.  But  in  the  midst 
of  this  deep  humihation,  in  which  He  is,  as  it  were, 
tossed  like  a  football  from  the  one  impure  hand  to 
the  other,  there  shines  forth  so  much  the  more 
gloriously  the  majesty  of  His  eloquent  silence.  Even 
the  silent  Jesus  before  Herod,  doing  no  miracle,  is 
Himself  a  sign  that  is  spoken  against,  but  that  also 
awakens  wonder.     Comp.  Luke  si.  29,  30. 

3.  The  silent  Jesus  over  against  the  laughing 
court,  expiates  the  sins  of  the  tongue,  of  vanity  and 
of  scoffing  contempt,  and  the  white  garment  of  His 
humiliation  is,  although  Herod  presages  it  not,  the 
prophecy  of  the  shining  garments  of  His  glory.  Rev. 
i.  13;  xix.  16. 

4.  The  coalition  between  Herod  and  Pilate  over 
against  the  suffering  Lord  is  the  prototype  of  many 
a  shameful  covenant  which  equally  implacable  enemies 
in  former  and  later  times  have  concluded,  in  order 
together  to  oppose  the  sect  that  is  everywhere  spoken 
against.*  Acts  xxviii.  22.— Unbehef  and  Superstition, 
Pharisaism  and  Saddnceeism,  churchly  Hierarchy  and 
political  Liberalism,  Romanism  and  Republicanism, 
[Republicanism,  in  the  meaning  of  tliis  Continental 
diviae,  is  doubtless  synonymous  \\'ith  red  Repubhcan- 
ism.  Indeed,  this  is  certain,  as  Dr.  Van  Oosterzee  is  a 
warm  friend  of  our  country.— C.  C.  S.]  are  by  nature 
jusi  such  antipodes  as  Pilate  and  Herod,  and  yet,  out 
of  egoism,  just  as  disposed  to  a  temporary  coalition, 
when  the  efibrt  for  self-preservation  and  the  irrecon- 
cilable hatred  towards  living  Christianity  leads  the 
way.  In  this  respect  also,  the  primitive  history  of 
th(i  Passion  remains  a  very  fresh  one,  and  the  past 
the  mirror  of  the  present.  [Seeing  that,  as  far  as  there 
was  any  coalition  at  all  between  Pilate  and  Herod, 
its  result  was  rather  favorable  to  Jesus  than  the  re- 

r*  The  flourishing  condition  of  living  Christianity  in  our 
country,  renders  it  difficult  for  us  to  apprehend  the  literal- 
ness  with  which  this  ancient  desisnation  of  Christ's  people 
can  he  used  even  now  by  one  wi-iting,  like  the  author,  m 
the  midst  of  a  kingdom  deluged  with  Rationalism,  in  which 
those  who  arc  animated  by  a  living  faith  are  little  more  than 
a  despised  and  disparaged  ecclesiola  in  ecdesia.—O.  C.  S.] 


verse,  and  certainly  was  not,  on  Pilate's  part,  intend- 
ed against  Him,  I  can  hardly  see  the  exegetical  justice 
of  these  remarks,  although  we  know  that  they  are 
sustained  by  a  common  proverb.  Of  the  truth  of  the 
remarks  concerning  later  coalitions  against  Christ, 
there  is,  of  course,  no  doubt. — 0.  C.  S.] 

HOMIIiETICAi  AND  PRACTICAI;. 

The  false  accusation  against  Jesus  an  involuntary 
etdogy  upon  Him. — The  suffering  of  our  Lord  before 
Herod  mentioned  in  the  prayer  of  His  first  disciples, 
Acts  iv.  27,  28. — The  leading  away  of  our  Lord  to 
Herod  with  its  attendant  circumstances  a  revelation 
of  the  adorable  leading  of  God  in  reference  to  the  suf- 
fering Saviour.  In  the  beginning  we  see  here :  1. 
Gloomy  niglit,  but  soon  ;  2.  a  happy  dawn,  finally  ; 
3.  the  breakmg  morning  light.— The  desire  of  Herod 
to  see  Jesus  in  contrast  with  the  desire  of  other 
kings,  ch.  x.  23,  24  ;  Jolm  viii.  56  ;  xii.  21.— The 
Saviour  in  the  palace  of  Herod :  1.  Deeply  humiliated ; 
2.  severely  tempted  ;  3.  found  entirely  spotless. — 
The  unbridled  lust  of  wonders  not  nourished  but  re- 
pelled by  our  Lord.— The  frivolity  of  the  court  in 
contrast  with  the  solemnity  of  the  Passion.— How 
Herod  stands  over  agahist  our  Lord,  and  how  our 
Lord  stands  over  against  Herod. — The  many  unprof- 
itable questions  with  which  even  now  our  Lord  and 
His  gospel  are  besieged  by  so  many  who  neglect  the 
one  question  that  is  needful,  Acts  xvi.  30.— There 
comes  a  time  in  which  our  Lord  at  last  gives  no  more 
answer  at  all  to  His  adversaries.— There  is  a  time  to 
speak  and  a  time  to  keep  silence,  Eccl.  iii.  7.— The 
silence  before  Herod:  1.  A  wise;  2.  a  dignified  ;  3. 
an  eloquent  silence. — Jesus  often  keeps  silence  long, 
but— in  order  to  speak  yet  once  again. — "Answer  not 
a  fool  according  to  his  folly,"  Prov.  xxvi.  4.— Spirit- 
ual pride  is  filled  with  yet  deeper  enmity  towards  our 
Lord  tiian  woridly  frivolousuess.— The  High-priest 
of  the  New  Covenant  also  in  the  white  garment,  even 
like  the  High-priest  of  the  Old  Testament  on  each 
recurring  great  day  of  atonement.— Now  as  ever, 
false  pontics  knows  how  to  draw  much  advantage 
from  the  name  and  the  cause  of  our  Lord.— [As,  for 
instance,  in  the  pretensions  of  the  European  despots 
to  be  in  a  peculiar  sense  protectors  of  Christianity, 
doing  it  thereby  infinitely  more  damage  than  if  they 
treated  it  with  all  the  contempt  of  Herod.— C.  C.  S.J 

The  Lord  brings  the  counsel  of  the   heathen  to 

noun-ht.  He  maketh  the  devices  of  the  people  of 
none  effect,  Ps.  xxsiii.  10,  11.— He  that  overcom- 
eth,  the  same  shall  be  clothed  in  white  riument,  Rev. 

iii.  5.  -,11 

Starke  :  — Quesnel  :— The  high  ones  ni  the  woriil 
always  want  to  be  having  a  new  spectacle  and  a  new- 
sensation  to  feed  their  eyes  and  mind.— A'oi-a  UM. 
Tub.  .-—When  people  who  have  no  religion  want  to 
mquire,  talk,  and  dispute  much  about  religion,  it  is 
best  not  to  answer  them,  but  to  shame  them  with  a 
humble  sOencc.— To  enter  into  talk  with  courtiers 
does  more  harm  than  good.— Ungodly  teachers  are 
Christ's  most  implacable  foes.— Envy  is  intensely 
zealous,  but  without  understanding.— The  cliildren 
of  the  world  take  Clirist  for  a  puppet  and  amu.se 
themselves  therewith.— Great  people's  friendship  is 
like  April  weather,— no  one  can  reckon  upon  it.— 
IIeubner-- The  history  of  Christ  repeats  itselt  in 
diflerent  periods  of  His  church.— How  many  honest 
witnesses  are  charged  with  making  uproars.— The 
<^rcat  worid  often  regard  religious  prcachmg  as  enter- 


364 


THE  GOSPEL  ACCORDING  TO  LUKE. 


tainment,  as  diversion. — Not  a  few  clergymen  at  court 
have  been  even  merrymakers. — Never  use  thy  gifts, 
intellect,  wit,  skill,  to  make  laughter. — The  friend  of 
God  should,  in  company,  and  even  in  the  power  of 
scoiiers,  maintain  his  dignity  (like  Haller  before  Vol- 
taire). —  Ldther  :  —  Every  true  Christian,  if  he 
preaches  Christ  aright,  has  his  Herod  and  Pilate. — 
RiEGER : — "  Where  the  people  have  no  ears  to  hear, 
there  Jesus  has  no  mouth  to  speak." — Arndt  : — 
Herod's  behavior  towards  Jesus:  1.  His  false  ex- 
pectation ;  2.  his  great  disappointment ;  3.  his  inef- 
fectual vengeance. — Krummacher  : — Christ  before 
Herod.  This  Passion  Gospel  shows  us  :  1.  A  mirror 
of  the  world ;  2.  a  glowing  sacrificial  flame ;  3.  a 
glorifying  of  Jesus  against  the  will  of  those  that  render 
it. — Besser  : — A  miracle  had  Herod  expected  to  see 
of  our  Lord ;  he  really  saw  one,  but  he  comprehend- 


ed it  not.  For  a  miracle  of  the  love  which  traverses 
all  the  depths  of  shame  for  us,  which  suiFers  itself 
to  be  arrayed  in  a  white  robe,  that  we  might  appear 
before  the  throne  of  God  in  white  garments  of 
honor,  a  miracle  of  this  love  is  it  indeed  that  our 
Lord  withholds  the  curse  which  otherwise  might  have 
fallen  upon  His  mockers,  as  upon  the  mocking  chil- 
dren at  Bethel,  2  Kings  ii.  24. — A.  des  Amorie  van 
der  Hoeven.  Remonstrant,  Professor  at  Amsterdam, 
f  1855. — Jesus  before  Herod  the  object:  1.  Of  in- 
diifereuce ;  2.  of  idle  curiosity ;  3.  of  slander  ;  4.  of 
scofQng ;  5.  of  the  policy  of  men. — Saurin  : — Nouv. 
Serm.  i.  p.  239  seq. : — He  perverteth  the  people. — 
Wolf  : — Worldly  wisdom  as  judge  in  Jesus'  case. 
— Palmer  : — Three  main  forms  of  sin :  1 .  Ignomin- 
ious servility  in  Pilate ;  2.  contemptible  frivolity  in 
Herod  ;  3.  lying  mahce  in' the  chief  priests. 


c.  FRUITLESS  ENDEAVORS  OF  PILATE  TO  LIBERATE  JESUS  (Vss.  13-25). 
(Parallel  with  Matt,  xxvii.  15-26 ;  Mark  xv.  6-15 ;  John  xviii.  39,  40.) 

13  And  Pilate,  when  he  had  called  together  the  chief  priests  and  the  rulers  and  the 

14  people.  Said  unto  them.  Ye  have  brought  this  man  unto  me,  as  one  that  pervertetli 
[turneth  away]  the  people  [^.  e.,  from  Cesar] ;  and,  behold,  I,  having  examined  liim 
before  you,  have  found  no  fault  in  this  man  touching  those  things  whereof  ye  accuse 

15  him:  No,  nor  yet  [even']  Herod:   for  I  sent  you  to  him  ;  and,  lo,  nothing  worthy  of 

16  death  is  [has  been]   done  unto   [by]  him.     I  will  therefore  chastise  him,  and  release 
17,  18  him.     (For  of  necessity  he  must  release  one  unto  them  at  the  feast.^)     And  they 

cried  out  all  at  once   \TvavTr\-qOeL\  saying,  Away^  with  this  man.,  and  release  unto  us 

19  Barabbas:   (Who*  for  a  certain  sedition  made  in  the  city,  and  for  murder,  was   [had 

20  been]  cast  into  prison.)     Pilate  therefore,  willing  [wishing]   to  release  Jesus,   spake 

21  again  to  them.     But  they  cried   [against  it,    eTre^wvoi^v],  saying,  Crucify  him,  crucify 

22  him.     And  he  said  unto  them  the  third  time,  "Why,  what  evil  hath  he  done?     I  have 

23  found  no  cause  of  death  in  him :  I  will  therefore  cliastise  him.  and  let  him  go.  And 
they  were  instant  [urgent,  eTrcKcivTo]  with  loud  voices,  requiring  [demanding]  that  he 

24  might  be  crucified :  and  the  voices  of  them  and  of  the  chief  priests  prevailed.  And 
Pilate  gave  sentence  that  it  should  be  as  they  required  [their  demand  should  go  into 

25  effect].  And  he  released  unto  them  [om.,  unto  tliem^]  him  [the  one]  that  for  sedition 
and  murder  was  [had  been]  cast  into  prison,  whom  they  had  desired ;  but  he  delivered 
Jesus  to  their  will. 

[1  Vs.  15. — The  aAV  ov&e  implies  that  if  even  Herod,  though  well  acquainted  •ndth  the  Jewish  law,  and,  as  the  sovereign 
of  the  accused,  especially  solicitous  that  ho  might  not  be  allowed  to  stir  up  the  people  against  the  Romans,  Herod's  patrons, 
if  even  he  could  find  no  matter  of  complaint,  the  case  might  be  looked  upon  as  decided.  Herod,  it  is  true,  does  not  appear 
to  have  instituted  any  formal  inquiry,  but  Pilate  is  willing  so  to  represent  it,  to  support  his  intended  release  of  the  prisoner 
by  Herod's  authority.— C.  C.  S.] 

2  Vs.  17.— Respecting  the  grounds  on  which  the  genuineness  of  this  verse  is  doubtful,  see  Exepetical  and  Critical  re- 
marks. [Omitted  by  A.,  B.,  K.,  L. ;  retained  by  Cod.  Sin.  Omitted  by  IHschendorf,  Meyer,  Trcgelles ;  bracketed  by 
Lachmann;  approved  by  Bleek;  retained  by  Alford.— C.  C.  S.] 

[3  Vs.  18.— Alpe.     "Make  away  with,"  ^'E medio  tolle."—C.  C.  S.] 

I*  Vs.  19.— 'Oo-Tis  rii;  k.t.A.,  quippe  qui,  as  Meyer  remarks,  not  equivalent  to  the  simple  qiii,  but,  as  oori?  always  de- 
notes category,  "  a  man  of  such  a  sort  as  to  have  been,"  &o. ;  the  form  of  the  relative  reflecting  uliconsciously  the  indigna- 
tion of  the  Evangelist  at  so  hideous  a  preference. — C.  C.  S.] 

s  Vs.  25.— The  aurots,  which  Griesbach  adds  to  the  aneKva-e,  is  from  Matthew  and  Mark. 


EXEGETICAL  AXD  CRITICAL. 

Vs.  13.  And  Pilate,  when  he  had  called  to- 
gether .  .  .  the  people.  —  It  is  not  enough  for 
Pilate  to  communicate  his  peculiar  views  merely  to 
the  Sanhedrists.  He  calls  also  the  people  together, 
the  ntmaber  of  whom  has  considerably  increased 
during  the  sending  of  our  Lord  back  and  forth,  and 
who  take  a  lively  interest  in  the  matter.     He  assem- 


bles them  in  order  to  communicate  to  them  also  his 
mind  and  will,  which  he  wished  to  be  regarded  as 
definitive.  He  introduces  his  communication  now  by 
a  more  or  less  official  address,  in  which  the  motives 
of  the  sentence  to  be  uttered  are  stated.  The  judge 
sums  up  the  acta  before  he  declares  them  concluded. 
He  comes  back  to  the  first  charge  (vs.  2),  that  tliis 
man  perverts  the  people  (<ws  axocrTpifovra).  On  this 
charge  he  had  heard  Him  in  their  presence.  See  vs.  3  ; 
comp.  Matt,  xxvii.  12-14;  Mark  xv.  0-5,  which  is  not 


CHAP.  XXin.  13-25. 


365 


in  conflict  with  John  xviii.  83  seq.  (De  Wette,  Meyer), 
if  only  we  distinguish  between  the  private  interview 
and  the  public  audience,  of  which  latter  Pilate  here 
speaks.  They  see,  therefore,  that  he  has  taken  up 
the  matter  in  earnest,  but  in  direct  opposition  to 
their  ivpofj.€u,  vs.  2,  he  is  obliged  to  declare  himself, 
for  his  part,  to  have  found  nothing  which  could  be 
maintained  before  the  secular  judge,  as  legal  ground 
of  an  accusation.  Respecting  the  peculiar  construc- 
tion of  this  passage,  see  Meyer.  Nay,  not  even 
Herod,  who,  as  Tetrarch  of  Galilee,  would  yet  un- 
doubtedly have  known  if  there  had  existed  ground 
for  a  serious  accusation,  not  even  he  has  been  able 
to  discover  anything  tenable  in  their  charge.  On 
the  contrary,  they  are  both  convinced  that,  whatever 
reports  may  have  been  circulated  abroad,  this  man 
has,  in  fact,  neither  committed  anything  (ir67rpa7,ueVoj') 
nor  brought  about  anything  that  could  be  called 
criminal.  After  this  introduction,  tliere  appears  to 
be  scarcely  any  other  final  judgment  possible  than  a 
simple  release,  but — "  hie  caplt  7ihnium  conccdcre 
Pilatusy     Bengel. 

Vs.  16.  Chastise  Him  and  release  Him. — 
"  Chastise."  Although  the  word  "  scourge  "  is  not 
yet  uttered,  Pilate  can  scarcely  have  had  any  other 
chastisement  in  mind.  He  makes  this  proposition 
that  he  may  not,  on  tliti  one  hand,  too  heavily  load 
his  own  conscience,  on  the  other  hand,  because  he 
must  not  let  the  Jews  go  wholly  unsatisfied.  A  light 
punishment  of  the  kind,  at  all  events,  the  enthusiast 
probably  deserves  in  his  eyes,  who,  harmless  as  He 
is  for  the  Roman  authority,  has  yet  given  Himself 
out  for  a  King.  The  alleged  confusion  with  John 
xix.  1-4  (De  Wette)  is  by  no  means  real,  but  Luke 
in  his  summary  notices,  relates  only  a  plan  of  the 
scourging,  the  execution  of  which  the  three  other 
Evangelists  relate.  It  is  remarkable,  moreover,  how 
in  the  connection  of  the  two  words :  Chastise  and 
Release,  Pilate  begins  already  evidently  to  show 
either  that  he  is  disposed  to  do  too  much  or  too  Uttle. 
Hitherto  he  has  done  three  good  things :  he  began  a 
careful  investigation,  he  has  made  a  solemn  declara- 
tion of  Jesus'  innocence,  he  has  taken  an  admissible 
way  to  gain  more  particular  information.  The  word 
"  release  "  would  set  the  crown  on  all  this,  if  it  were 
not  that  the  illegal  chastisement  announced  simul- 
taneously with  this  prepared  the  way  for  three  oppo- 
site measures,  by  which  his  weakness  passes  over 
into  crime.  A  dishonoring  comparison,  a  painful 
scourging,  a  mournful  spectacle  (Matt,  xxvii.  24)  arc 
the  steps  which  make  way  for  that  most  unrighteous 
judgment.     Luke  has  only  described  the  first. 

Vs.  17.  For  of  necessity  he  must  release 
one. — Although  it  is  unquestionably  possible  that 
this  verse  was  omitted  quite  early,  because  it  ap- 
peared to  be  placed  with  more  or  less  incorrectness, 
and  interrupted  the  course  of  the  narrative  (De 
Wette),  it  is,  liowever,  more  probable  that  it  is  not 
genuine.  It  is  wanting  in  A.,  B.,  K.,  L.,  [retained 
by  Cod.  Sin.,  see  notes  on  the  text. — C.  C.  S.]  Copt., 
Sahid.,  Vers.,  and  is  placed  after  vs.  19,  by  D.,  J5th., 
Cant.,  while,  besides  this,  many  variations  appear  in 
the  details.  It  appears,  therefore,  after  having 
seemed  suspicious  to  Griesbach  and  Lachmann,  to 
have  been  omitted  with  reason  by  Tischendorf,  al- 
though the  clause  must  be  tolerably  old,  since  it  has 
found  its  way  into  by  far  the  greatest  number  of 
manuscripts  and  versions.  But,  however  this  may 
be,  the  fact  itself,  namcly|  that  the  governor  at  the 
Passover  was  under  obligation  to  release  a  prisoner, 
cann,ot  be  doubted,  although  the  origin  of  this  usage 


is  veiled  in  obscurity.  To  us  everything  appears  to 
favor  the  opinion  that  this  had  grown  up  rather  on 
Jewish  than  on  heathen  soil.  Even  the  expression 
of  Pilate,  ffTTi  5e  ffvu-i^ibeia  vfuv,  John  xviii.  39,  ap- 
pears to  point  to  the  former  ;  the  connection  of  this 
custom  with  the  Passover  was  far  more  likely  to  be 
a  Jewish  than  a  heathen  idea.  The  coincidence  with 
the  Roman  Lectisternia  and  [the  Greek]  Thesmo- 
phoria,  which  are  referred  to,  is  exceedingly  slight, 
and  it  was  much  more  in  the  spirit  of  the  Roman 
policy  to  leave  the  inhabitants  of  a  province  in  pos- 
session of  a  national  privilege  than  to  press  on  them 
a  foreign  benefit,  especially  when  they  had  such  an 
aversion  to  foreign  manners  as  the  Jews.  They  could 
the  more  easily  assume  to  themselves  the  jiis  gladii 
if  they  still,  at  least  one  day  of  the  year,  did  not 
bestow,  but  left  yet  with  the  nation,  a  seemingly 
free  disposal  over  life  and  death.  •  And  although 
the  Scripture,  no  more  than  the  Talmud,  brings  this 
usage  into  connection  with  the  signification  of  the 
Passover,  yet  with  a  people  who,  like  the  Jewish, 
were  accustomed  to  symbolical  actions,  this  connec- 
tion struck  the  eye  at  once.  In  this  manner  it  is, 
at  the  same  time,  intelligible  why  the  people  attached 
so  great  a  value  to  this  their  prerogative,  Mark  xv. 
6-8,  that  it  was  from  them  first  that  the  demand  pro- 
ceeded, which  gave  Pilate  occasion  to  the  most  dread- 
ful comparison.  Finally,  this  voice  of  the  people  fur- 
nishes one  convincing  proof  the  more,  that  to-daij  was 
really  already  the  first  day  of  the  Passover,  since  the 
prayer  would  have  come  very  much  out  of  season  if 
the  feast  had  not  yet  had  a  beginning. 

Vs.  18.  Away  with  this  man. — Here,  also,  we 
first  gain  a  clear  conception  of  the  fact,  when  we 
complement  Luke  from  the  other  gospels.  The  wild 
cry  aipe  presupposes  that  our  Lord  already  stands 
before  the  eyes  of  the  multitude,  together  with  the 
hideous  Barabbas.  But  how  matters  had  gone  so  far 
is  described  especially  by  Mark,  while  Matthew,  by 
the  narrative  of  the  dream  of  Pilate's  wife,  solves  for 
the  reader  the  difficulty  how  it  had  been  possible 
that  the  people  in  so  short  a  time  could  have  been 
filled  with  so  fanatical  a  fury.  The  short  absence 
of  the  Procurator  is  used  by  the  priests  most  ener- 
getically to  work  the  people  over  to  their  mind,  and 
very  soon  does  the  clue  to  this  labyrinth  slip  out  of 
Pilate's  hands. 

Vs.  19.  Who  for  a  certain  sedition.  —  Re- 
specting the  character  of  Barabbas,  see  Lange  on 
the  parallel  in  Matthew.  In  all  the  gospels,  but 
especially  in  Luke,  vss.  19,  25,  there  is  expressed 
the  deepest  displeasure  at  the  blindness  and  hardened 
temper  of  the  Jews,  who  could  make  such  a  choice. 
An  echo  of  this  tone  of  righteous  resentment  we 
still  hear  in  the  declaration  of  Peter,  Acts  iii.  14. 

Vs.  20.  Spake  again  to  them,  irpoatif.wi'-na-f, 
which  is  used,  Acts  xxi.  40,  of  a  longer  address,  here, 
however,  probably  consisted  only  of  a  few  words,  and 
those  not  essentially  difi'erent  from  the  ones  which 
are  commuidcatcd  to  us  a  little  before  and  a  little 
later.  In  all  this  the  good  intention  of  Pilate  cannot 
possibly  bo  entirely  lost  sight  of.  His  proposal  had 
sprung  from  a  laudable  principle,  had  a  laudable  end 
in  view,  and  appeared,  at  the  same  time,  to  offer  for 
its  accomplishment  an  exceedingly  fitting  me^n.s.  In 
the  persuasion  that  personal  hatred  impelled  the  chief 
priests,  he  seeks  to  win  the  voice  of  the  people  in 
favor  of  Jesus,  and  believes  that  he  may  expect  no- 
thing else  than  that  the  result  will  fully  correspond 
to  his  wishes.  But  still  his  conduct  remains  worthy 
of  reprobation,  not  only  before  the  judgment-seat  of 


366 


THE   GOSPEL   ACCORDING  TO   LUKE. 


strict  righteousness,  but  even  before  that  of  wise 
considerateness.  All  the  words  with  which  he  now, 
after  this,  seeks  to  conjure  down  the  rising  storm, 
signify  little  or  nothing,  because  he  does  not  yet 
come  to  the  one  act  which  he  has  already  indicated 
as  his  purpose  —  a-n-oAvaco  ! 

Vs.  21.  Crucify  Him,  Crucify  Him.— For  the 

first  time  the  terrible  cry  is  here  heard,  which,  as 
the  secret  wish  and  thought  of  the  chief  priests,  is 
now  by  these  placed  upon  the  people's  lips,  and  with 
fanatical  rage  raised  by  these.  According  to  John, 
ch.  xviii.  40,  they  cry  again,  irdMv.  "Not  this  man 
but  Barabbas  "  must  be  released,  although  the  Evan- 
gelist has  not  mentioned  a  previous  cry, — a  new  proof 
how  admissible  and  necessary  it  is  to  complement 
the  statements  of  the  fourtTi  Evangelist  from  the  nar- 
ratives of  the  Synoptics,  which  were  familiar  to  him. 
This  cry  was  the  direct  answer  to  the  question  which 
Matt,  xxvii.  22,  and  Mark  xv.  12,  communicate. 

Vs.  22.  The  third  time.— To  Luke  alon«  we 
owe  the  remarkable,  and  of  itself  probable,  account, 
that  the  governor  at  tliis  point  of  the  trial  raises  for 
the  third  time  his  voice  in  favor  of  our  Lord.  No 
wonder,  he  feels  that  if  he  here  gives  way,  the  death 
of  Jesus  is  as  good  as  decided,  and  that  all  further 
endeavors  which  he  might,  perhaps,  yet  make  for 
the  discharge  of  his  official  duty,  would,  after  this 
great  concession,  be  fruitless.  He  repeats,  therefore, 
essentially  what  he  has  already  said,  vss.  14,  16,  and 
assumes  outwardly  a  demeanor  so  much  the  firmer 
the  more  he  is  inwardly  beginning  to  waver. 

Vs.  23.  And  they.— It  is  as  if  the  one  word, 
"Release,"  which  lie  has  once  more  ventured  to 
utter,  filled  them  with  aU  the  more  furious  rage. 
Now  the  chief  priests  also  join  in  the  impetuous  cry 
of  the  raging  people  for  blood.  "  Miain  decori  im- 
memores  cum  plebe  damabanV  Bengel.  These 
voices  obtain  the  upper  hand,  KaTiaxvov.  The  same 
word  which.  Matt.  xvi.  18,  is  used  of  the  gates  of 
hell  over  against  the  church. 

Vs.  24.  And  Pilate  gave  sentence,  iwiKptvev, 
2  Mace.  iv.  47.  In  contrast  with  the  provisional 
judgment  which  the  Sanliedrim  had  already  passed, 
the  fmal  judgment  is  here  spoken  of,  without  our, 
however,  being  required  by  Luke  to  understand  a 
formally  uttered  sentence.  On  the  contrary,  the 
distinction  in  the  demeanor  of  Pilate  in  reference  to 
Barabbas  and  Jesus  is  not  to  be  mistaken.  The 
former — Luke,  in  righteous  displeasure,  does  not 
even  mention  his  name,  but  only  discloses  to  us  a 
view  into  the  disgraceful  history  of  Barabbas — he  ex- 
pressly releases :  apparently  the  murderer  is  unfet- 
tered before  his  eyes,  so  that  he  after  a  few  moments 
hastens  free  through  the  streets  of  Jerusalem.  The 
other  he  deUvers  up,  napeSooKei/,  not  by  a  solemn 
ibis  ad  crucem,  but  by  simply  letting  go  the  weak 
hand  with  which  he  had  hitherto  vainly  sought  to 
protect  the  victun  of  priestly  hate.  Not  to  the  will 
of  tlie  judge  or  the  requnement  of  the  law,  but  to 
the  judgment  of  the  people,  rw  SrsArj/xan  avrSiv,  is 
the  Prisoner  surrendered.  On  this  account,  also,  it 
is  not  even  necessary  to  inquire  into  the  genuineness 
of  the  old  record  of  the  sentence :  Jesmn  Nazarenum^ 
subvcrsorem  gentis,  &c.,  which  Adrichomius,  Theatr. 
terrte  sanctce,  Colon.  1593,  p.  163,  has,  it  is  said, 
taken  from  old  annals,  and  which  Friedlieb,  ad  loc, 
communicates  in  a  note  entire. 

Since  we  here  have  to  do,  not  with  the  history 
of  the  Passion  in  general,  but  with  the  narrative 
which  Luke  has  given  us  of  the  same,  we  also  pass 
over  the  particulars  which  he  does  not  communicate 


expressly.  As  respects,  however,  the  sequence  of 
the  different  scenes  in  the  trial  before  Pilate,  we  be- 
Ueve  that  a  correct  harmony  requires  the  following 
arrangement :  1.  The  Leading  Away  to  Pilate,  which 
Luke  relates  with  its  particulars ;  2.  The  First  Public 
(Synoptics),  and  immediately  after  that  the  First 
Private  {John),  Ex-amination  of  our  Lord  by  the 
Procurator;  3.  More  Vehement  Accusation  by  the 
Jews  after  Pilate's  first  declaration  of  innocence,  fol- 
lowed then  by  the  sending  to  Herod ;  4.  First  Deci- 
sion of  Pilate,  in  which  his  wavering  first  becomes 
visible  (Luke  xxiii.  13-16);  5.  His  proposal  to  select 
Barabbas  or  Jesus  (all  the  Evangehsts) ;  6.  Delay  by 
the  communication  of  the  dream  of  Pilate's  wife 
(Matthew),  during  which  the  people  are  persuaded 
over;  1.  Decision  of  the  question,  "Barabbas  or 
Jesus,"  in  favor  of  the  former  (all  the  Evangelists); 
8.  The  Scourging,  as  the  customary,  yet  not  indispen- 
sably necessary,  prehminary  of  crucifixion,  which, 
however,  according  to  Luke,  is  used  as  a  measure  of 
compromise,  as  well  as  in  order,  by  presentation 
of  the  pitiably  maltreated  Prisoner,  to  dispose  the 
people  to  compassion  (John);  9.  In  consequence 
of  this,  the  Crucifixion  decidedly  refused,  and  a  new 
accusation  brought  up  by  the  disappointed  priests 
(John  xix.  6,  7) ;  10.  Further,  but  fruitless,  endea- 
vors even  yet  to  deliver  Jesus  (John  xix.  6-12);  11. 
The  Washing  of  Pilate's  hands  (Matt,  xxvii.  24,  25), 
which  Matthew,  in  view  of  his  objective  representa- 
tion of  the  Scourging  as  the  preparation  for  Cruci- 
fixion (which  it,  considered  a  posteriori,  in  fact  be- 
came), places  before  this  maltreatment,  but  which, 
as  evidently  appears,  has  only  sense  and  significance 
if  we  conceive  it  as  a  concluding  act ;  finally,  12.  The 
scene  described  in  Jolm  xix.  13-16,  for  which  we 
may  with  more  right  assume  a  place  after  than  be- 
fore the  washing  of  the  hands  (as  is  proposed  by 
Sturm).  Immediately  after  this,  the  Leading  Away 
to  Calvary,  which  Luke  communicates  most  in  detail. 
— It  appears,  therefore,  that  Luke  xxiii.  24,  25  can- 
not be  attached  immediately  to  the  choice  of  Bar- 
abbas, but  is  to  be  regarded  as  the  concluding  act 
of  the  trial  before  Pilate,  some  intervening  scenes  of 
which  Luke  has  passed  over.  As  to  the  actual  point 
of  time  of  our  Lord's  Delivery  to  Crucifixion,  which 
Luke  also  leaves  unmentioned,  comp.  also  Lange  on 
Matt.,  ad  he,  and  on  Mark  xv.  25.  It  is  noticeable 
that  Luke,  with  the  exception  of  vs.  44,  refrains  in 
his  account  of  the  Passion  from  almost  any  attempt 
to  give  any  particular  notes  of  time. 


DOCTEINAIi  A^'D  ETHICAL. 

1.  By  the  unequivocal  declaration  of  Pilate  after 
our  Lord's  return  from  Herod,  not  only  did  His  in- 
nocence appear  in  the  most  briUiant  manner,  but  u 
thereby,  at  the  same  time,  became  evident  also  how 
unreasonable  the  opinion  of  Christians  and  theolo- 
gians was,  who,  like  the  older  Deists  and  Rationalists, 
ventured  to  invent  for  our  Lord  pohtical  views.  Pi- 
late and  Herod  do  not  yet  know  anything  of  that 
which  in  the  last  century  was  hatched  out  by  the 
WolfenbiJttel  Fragmentist  concerning  this.  Even  the 
Jews  are  not  able  to  destroy  Him  by  political  charges. 
They  must  immediately,  John  xix.  7,  proceed  furtlier 
to  an  acctisation  founded  on  religious  grounds. 

2.  The  sad  observation  how  Pilate  with  every 
moment  sinks  deeper  and  deeper,  gives  us  a  powerful 
contribution  to  Anthropology  and  Ilamartology ;  but, 
at  the  sanie  time,  there  is  implied  therein,  not  less 


CHAP.  XXni.  13-25. 


367 


than  iu  the  direct  testimonies  borne  to  the  innocence 
of  our  Lord,  a  striking  argument  for  the  immaculate 
purity  of  Jesus.  Soon,  also,  does  it  appear  th^t 
weakness,  as  well  as  hatred,  may  mislead  man  to  the 
most  terrible  crime.  Pilate,  who  first  only  be- 
comes Herod's  friend,  will  at  last  also  remam  Tibe- 
rius' friend,  and  becomes  therewith  a  confederate  of 
the  chief  priests  and  of  the  people,  nay,  the  accom- 
pUce  of  Caiaphas.  Then  how  is  the  truth  of  the 
saying  here  proved:   "He  that  is  not  with  Me  is 

against  Me."  i_  •      i 

8.  In  the  transaction  respecting  the  choice  be- 
tween Jesus  and  Earabbas,  it  appears  very  plainly 
how  dangerous  it  is  to  let  the  popular  voice  decide 
upon  the  highest  questions  of  life,  upon  truth  and 
right.  The  history  of  the  Passion  raises  a  terrible 
protest  against  the  familiar  maxim :  Vox  populi,  vox 
Dei ;  while,  on  the  other  hand,  it  powerfully  confirms 
the  truth  of  the  poet's  sentence  : — 

Was  ist  Mehrheit?    Mehrheit  ist  ein  TJnsinn, 
Versland  ist  slets  bei  Wen'gen  nur  gewesen ; 
Der  Slaat  muss  untergehn,fruh  oder  spal,  _ 
Wo  Mehrheit  siegt  und  Unversland  enlseheidet. 

[What  is  majority?  Majority  is  absurdity.  Under- 
standing has  ever  been  with  few  only  ;  the  state  must 
perish  eariy  or  late,  where  majority  prevails  and  folly 
decides.1  In  church  history,  also,  we  see  how  oiten 
ecclesiastical  and  political  democracy  have  led  to 
o-enuine  Barabbas-choices.  Compare  the  admirable 
■  dissertation  by  Ullmann,  Die  Geltung  der  Majori- 
taten  in  der  Eirche,  Hamburg,  1850.* 

4.  For  the  typical  significance  of  that  which  here 
took  "place  with  Barabbas,  the  Mosaic  law.  Lev.  xvi. 
5-10  must,  in  particular,  be  compared.  The  impor- 
tance of  this  part  of  the  history  of  the  Passion  is 
only  comprehended  perfectly  when  we  find  repre- 
sented to  the  very  sight  therein,  in  historical  symbols, 
the  idea  of  representation,  and  behold  in  the  re- 
leased Barabbas  the  image  of  the  sinner,  who  in 
consequence  of  the  death  of  this  immaculately  H  o  y 
One  iTT^p  ainod,  is  acquitted  of  the  guilt  and  punish- 
ment of  sin.  [The  release  of  a  murderer,  without 
the  sli"-htest  sign  that  he  was  changed  for  the  better, 
is  a  ra'ther  equivocal  type  of  the  justification  of  the 
sinner  — C.  C.  S.]  In  this  way,  moreover,  we  learn 
also  to  understand  the  significance  of  the  unshaken 
silence  which  our  Lord  in  these  awful  moments  ot 
decision  during  which  He  remains  so  entirely  pns- 
sive,- maintains.  It  is  here,  in  the  full  sense  of  the 
word,  the  silence  of  the  Lamb  of  God,  on  whom  the 
sins  of  the  world  were  laid,  Isaiah  liii.  6. 

5  The  choice  between  Jesus  and  Barabbas  is 
the  strikmg  type  of  the  choice  which,  through  aU 
the  centuries,  is  proposed  to  mankind,  the  choice 
uamelv  between  life  and  death,  between  blessing  and 
cursing,  Gen.  ii.  16,  17;  Deut.  xxx  18,  19;  Josh, 
xxiv  15  &c.  The  motives  which  here  misled  the 
people  to  so  perverted  a  choice  are  the  same  as  those 
which  now,  as  ever,  induce  most  of  men  to  choose 
the  appearance  instead  of  the  reality,  and  the  curse 
instead  of  the  blessmg. 


♦  rA  crime  which  was  forced  on  a  populace  that,  lef.  to 
itself  would  not  have  committed  it,  by  a  cornipt  and  impla- 
cab  e  Trhtocracy,  is  a  curious  text  for  this  diati-ibe  agamst 
popular  sovernincnt.  However,  this,  ike  all  similar  cxpres- 
K  of  our  author,  must  be  judged  m  /^ew  of  he  disl  ke 
which  he  has  to  a  democracy  so  deeply  mfectcdwiih  mfidcli- 
Tv  IS  tSe  European  democracy,  even  though  that  mfidelity 
Jin  no  small  measure  owing  to  the  tyrannies  and  frauds  of 
Tiriests  and  Most  Christian  kings.  T)r.  Van  Oosteizee, 
however,  has  expressed  his  mqgt  unqualified  sympathy  ^ith 
our  national  cauiC.— C.  C.  S.] 


6.  The  moment  of  the  popular  choice  between 
Jesus  and  Barabbas  is  the  decisive  moment,  not  only 
in  the  history  of  the  Passion,  but  also  m  the  history 
of  Israel  and  the  world,  Kom.  ix.  30-33. 

v.  "  It  is  something  yet  other  and  worse  to  reject 
the  Lord  after  He  was  "there  rejected,  and  first  be- 
came the  foundation  of  our  salvation.  These  Jews 
had,  at  all  events,  at  that  time  not  yet  rejected  Him 
who  in  infinite  love  had  ascended  the  cross  for  our 
redemption.    Woe  to  the  betrayers  of  the  Crucified ! " 

HOMILETICAIi  AXD  PRACTICAL. 

In  the  mouth  of  two  or  three  witnesses  every  word 
shall  be  estabhshed,  2  Cor.  xiii.  1,  even  where  our 
Lord's  innocence  is  declared.— Whoever  complams 
that  Christ  and  the  gospel  pervert  the  worid  in  a 
political  respect,  stands  in  principle  even  below  Pilate 
and  Herod.— Pilate  the  man  who  wishes  to  serve  two 
masters.— The  fiilse  lust  of  compromise  condemned 
in  the  person  of  Pilate.— The  mournful  triumph  of 
persistent  wickedness  over  hesitating  weakness.— Je- 
sus over  against  Barabbas  a  picture  of  universal  his- 
tory —The  fatal  choice  of  the  Jews  a  prunitive  and  yet 
eternahy  new  history.— Whoever  prefers  sin  to  Christ, 
he  chooses  like  them:   1.  A  robber  instead  of  the 
wealthiest  Distributor  of  grace ;  2.  a  rebel  instead  ot 
the  Kin"-  of  peace;  3.  a  murderer  instead  ot  the 
Prince  of  life.— The  choice  of  the  service  of  the  worid 
instead  of  the  service  of  Christ,  how  it :  1.  Bears  the    . 
same  character ;  2.  betrays  the  same  origin  ;  3.  de- 
serves the  same  judgment ;  4.  needs  the  same  atme- 
ment,  as  the  fatal  choice  of  the  Jews.— The  tatalv 
choice  even  yet,  as  then,  a  fruit:  1.  Of  heedlessness ; 
2  of  misleading  influence  ;  3.  of  weakness ;  4.  ot  the 
enmity  of  the  flesh.— The  inconstancy  of  popular 
favor  and  of  human  honor  [There  is  no  certamty 
that  the  masses  who  hung  on  Jesus'  lips  as  He  taught 
were  the  same  that  here  demanded  His  blood.    There 
were  surely  men   enough  in  Jerusalem  to  turnish 
crowds  for  this  purpose,  without  of  necessity  involv- 
ino-  one  of  those  who  had  so  recently  heard  Him  with 
deti-ht.— C.  C.  S.l.-The  cry  of  Crucify  Hun !  over 
against  the  Hosannas  of  the  throngs.— The  first  cry  for 
murder  considered  in  reference :  1.  To  the  judge  who 
elicits  it ;  2.  to  the  people  that  utter  it ;  3.  to  the 
Saviour  who  hears  it;  4.  to  the  Father  who  accepts 
it  •  5  to  the  worid  which  yet  in  all  manner  of  forms 
repeats  it.-"  0,  My  people,  what  have  I  done  unto 
thee  '  and  wherein  have  I  wearied  thee  ?     Micah  yi. 
3  —The  highest  activity  of  the  love  of  Christ  in  the 
midst  of  seemingly  complete  passivity.— The  murder 
of  Messiah  the  suicide  of  Israel.^Whither  conces- 
sions and  compromises  may  at  last  lead.— The  blind 
policy  of  PUate,  who  will :   1.  Deliver  our  Lord  by 
evil  means;   2.  give  up  our  Lord  to  save  hunself.— 
Jesus:   1.  Reckoned  with  the  transgressors,  Isaiah 
Uii   12-    2     humbled   among   the   transgressors;    3. 
by"  that   very   means   given    up   for    transgressors, 
2  Cor  V  21  —Jesus  most  deeply  humiliated :   1.  iiy 
comparison  with  a  malefactor;  2.  with  a  malefactor 
hke  Barabbas;  3.  with  a  malefactor  that,  moreover, 
is  preferred  to  Him —The  diverse  departure  of  the 
Prince  of  life  and  of  the  murderer  from  (>abbatha.— 
The  fearful  defeat  of  wickedness  even  in  a  seeming 
^ietory.— For  every  man  there  appears,  as  once  lor 
Pilate,  an  hour  when  he  must  decide  tor  or  against 

Christ.  ,     ,   ,  c 

Starke:— Brentius:— Christ  had  to  pass  from 
one  unrighteous  judge  to  another;  be  content,  my 


368 


THE   GOSPEL   ACCORDING  TO  LFKE. 


brother,  if  without  cause  the  like  of  this  befalleth  thee, 
1  Peter  ii.  21. — Cramer  : — The  gospel  of  Christ  must 
be  true,  for  the  heathen.  His  enemies,  testify  of  His 
innocence.  —  Christ's  innocence  has  given  to  the 
whole  Passion  the  just  weight  before  the  judgment 
of  God,  Heb.  vii.  26. — Nova  Bibl.  Tub.: — Innocence 
at  last  breaks  through  all  imputations. — Sinful  and 
evil  usages  must  not  be  furthered  by  the  magistrate, 
but  disregarded,  especially  when  they  take  place  on 
Sundays  and  feast  days. — A  malefactor  who,  accord- 
ing to  God's  law,  has  deserved  death,  must  be 
allowed  right  and  judgment. — Unrighteous  judgment 
of  the  world  :  the  murderer  shall  live,  the  Prince  of 
life  die. — Canstein: — The  world  loveth  her  own,  it 
is  a  den  of  murderers. — Human  wisdom  goes  with  the 
tide  and  is  partial. — Nova  Bibl.  Tub. : — Hatred  and 
envy  is  something  utterly  deviUsh. — Of  evil  things, 
too,  there  are  wont  to  be  three,  vs.  22  [an  allusion 
to  the  German  proverb,  Aller  giden  dinge  sind  drei, 
"All  good  things  go  m  threes."— C.  C.  S.]— "I  will, 
I  will,''  is  indeed  the  speech  of  godless  people  too, 
but  woe  to  them  if  they  rest  satisfied  therewith. — 
Where  the  people  have  more  power  than  the  govern- 
ment, there  is  a  dish  spoiled  and  a  most  unhappy 
state. — The  world  judges  not  according  to  right,  but 
according  to  favor. — Osiander  :  — It  is  nature's  view 
of  the  world  for  the  vicious  to  escape  punishment 
and  the  innocent  to  be  punished,  Ps.  Lxxiii.  12. — 


Brentius: — The  issue  demonstrates  ever  how  far 
human  wisdom  reaches,  and  what  we  can  promise 
ourselves  therefrom. — Aendt  : — The  choice  between 
Jesus  and  Barabbas ;  1.  What  determines  Pilate  to 
this  choice ;  2.  on  what  rock  it  splits  ;  3.  how  it  turns 
out  for  the  salvation  of  the  world. — Krummacher  :— 
Pilate  our  advocate,  who  frees  us  from  the  threefold 
imputation  of  seditious  tendencies,  of  senseless  teach- 
ings, and  exaggerated  consolations. — Jesus  and  Bar- 
abbas, the  great  picture. — The  release  of  Barabbas : 
1.  How  this  was  effected ;  2.  how  the  joyful  tidings 
was  received  on  the  part  of  Barabbas. — The  conclu- 
sion of  the  process. — Tholtick  : — The  dreadful  illu- 
sion which  unbelieving  Israel  is  under,  inasmuch  as 
it,  instead  of  Jesus  the  Son  of  God  chooses  Jesus 
Barabbas ;  2.  which  the  unbelieving  world  is  under, 
inasmuch  as  it,  instead  of  Jesus  the  Son  of  God  and 
man,  chooses  Jesus  the  child  of  man  {Fredicften, 
i.  p.  127  seq.,  together  with  an  appendix  very  well 
worth  reading,  p.  156).  [Calmet  has  this  statement : 
"  Origen  says  that  in  many  copies  Barabbas  is  called 
Jesus  likewise.  The  Armenian  has  the  same  read- 
ing :  '  Whom  .  .  .  will  ye  that  I  deUver  unto  you : 
Jesus  Barabbas,  or  Jesus  who  is  called  Christ?' 
This  gives  additional  spirit  to  the  history,  and  well 
deserves  notice." — C.  C.  S.] — In  Barabbas  Pilate  re- 
leased the  murderer  of  his  soul ;  in  the  Lord  Jesus 
he  rejected  the  deliverer  of  his  soul. 


4.  Calvary  (Vss.  26-43). 


a.  THE  LEADING  AWAY  TO  THE  CROSS  (Vss.  26-31). 
(ParaUel  with  Matt,  xxvii.  31,  32 ;  Mark  xv.  20-22 ;  John  xix.  16,  17.) 

26  And  as  they  led  him  away,  they  laid  hold  upon  one  Simon,  a  Cyrenian,  coming  out 

27  of  the  country,  and  on  him  they  laid  the  cross,  that  he  might  bear  it  after  Jesus.  And 
there  followed  him  a  great  company  of  people,  and  of  women,  which  also  bewailed  and 

28  lamented  him.     But  Jesus  turning  unto  them  said,  Daughters  of  Jerusalem,  weep  not 

29  for  me,  but  weep  for  yourselves,  and  for  your  children.  For,  behold,  the  days  are  com- 
ing [there  come  days],  in  the  which  they  shall  say.  Blessed  are  the  barren,  and  the 
wombs  that  never  bare,  and  the  paps  [breasts]  which  never  gave  suck  [nourishment^]. 

30  Then  shall  they  begin  to  say  to  the  mountains.  Fall  on  us;  and  to  the  hills,  Cover  us. 

31  For  if  they  do  these  things  in  a  [on,  or  to,  the]  green  tree  [or,  wood],  what  shall  be 
done  in  [happen  to]  the  dry  ? 

1  Vs.  29.— i?ec. .-  eerj\aa-av,  apparently  an  interprclamentum  of  the  original  edpujiav,  which  Lachmann  and  Tischendorf, 
[Meyer,  Tregellcs,  Alford]  read,  on  the  ground  of  B.,  [Cod.  Sin.,]  C  and  =,  D.,  L.,  [C.2,  D.  having  e|e9p.]  4  Cursives, 
[Versions.  It  is  almost  needless  to  say  that  e0^A.  might  very  easily  be  substituted  for  t6pe\j/.,  but  eflpei//.  we  may  be  sure 
was  never  substituted  for  e6ri\a<rav. — C.  0.  S.] 

I  '■^ Salve  Hater"  from  His  mouth,  where  Veronica 
handed  Him  the  handkerchief,  upon  which  immedi- 
ately, in  a  miraculous  way,  the  features  of  His  coun- 
tenance impressed  themselves,  &c.,  can  hardly  need 
j  any  further  mention,  although,  for  instance,  even 
'  Chateaubriand  has  defended  their  identity.  Even 
Sepp,  iii.  536,  no  longer  ventures  to  take  these  tra- 
ditions under  his  protection,  and  Lamartine  also 
allowed  that  he  had  found  here  stone-heaps  of  far  later 
date.  In  reference  to  specialities  of  this  sort,  the 
admirable  expression  of  Von  Schubert  holds  good, 
Eeisc  durch  das  Ilorgenland.,  ii.  p.  505  :  "  Although 
it  may  be  that  here  the  cliildlike  devotion  of  the 
natives,  when  it  describes  to  us  the  individual  fea- 
tures of  the  great  picture,  sometimes  appears  similar 


EXEGETICAL  AN^D  CKITICAL. 

Vs.  26.  And  as  they  led  Him  away. — As 

respects  the  identity  of  the  present  via  dolorosa  (Ha- 
radeU-Alahm)  witli  the  way  of  our  Lord  to  the  Cross, 
this  is  at  least  doubtful.  It  is  about  a  league  in 
length,  starting  from  the  prcetorium,  inside  the  walls 
of  the  city,  in  a  northwesterly  direction  as  far  as 
Mount  Calvary.  The  actual  way  to  the  Cross  was 
hardly  so  long,  and  appears  also  to  have  tended  more 
southerly.  The  spuriousness  at  least  of  the  so-called 
Stations,  as,  for  instance,  of  the  place  from  whence 
the  train  set  out,  where  Simon  of  Cyrene  met  the 
Lord,  where  Mary  sank  down  speechless,  and  heard  a 


CHAP.  XXm.  26-31. 


369 


to  a  countryman  whose  cottage  stands  in  the  neigh- 
borhood of  a  battle-field,  when  he,  not  with  the  words 
of  an  experienced  soldier,  still  less  with  the  certainty 
of  an  eye-witness,  relates  to  us  what  here  and  there 
took  place  upon  the  greatly-altered  spots :  still  the 
relation  will  ever  move  us  to  deepest  sympathy  ;  for 
it  is  at  all  events  an  echo  of  that  which  his  ancestors 
here  really  saw  and  experienced.  There  is  now  pass- 
mg  the  sixteenth  century  since  Constantine  and 
Helena's  times,  of  those  that  have  edified  and  spiritu- 
ally refreshed  themselves  from  the  monuments  of 
these  mighty  recollections."  Respecting,  however, 
the  identity  of  Calvary  and  the  Holy  Sepulchre,  see 
Lange,  Matthew,  p.  520,  and  the  there  cited  authors, 
with  whose  results  we  on  the  whole  can  agree. 

They  laid  hold  of. — A  more  exact  expression, 
ayyapeveiv,  vs  foimd  in  Matthew  and  Mark,  a  word 
which,  with  the  exception  of  Matt.  v.  41,  is  only 
found  in  this  passage  of  the  New  Testament.  That 
the  idea  of  a  miUtary  constraint  is  imphed  in  it  is 
certainly  beyond  question,  wherein,  it  is  true,  in  re- 
spect to  the  person  of  the  one  thus  impressed,  the 
form  in  which  the  impressment  took  place,  and  the 
occasion  why  precisely  he  was  chosen  in  preference 
to  all  others,  a  wide  field  remains  open  to  the  f;incy 
of  exegetes  for  all  manner  of  conjectures.  The 
most  important  we  find  in  Matthew,  ad  loc.  Unless 
we  assert  that  the  notice  of  Mark,  "  father  to  Alex- 
ander and  Rufus,"  was  written  down  without  any  pur- 
pose, then  the  conjecture  is  obvious  that  this  meeting 
■with  our  Lord  became  for  Simon  and  his  house  an 
event  of  great  importance,  and  the  occasion  of  his 
afterwards  bearing  the  Cross  after  Christ  in  a  yet 
higher  sense.  In  this  case  then,  the  King  of  the 
kingdom  of  God  has,  even  on  His  way  to  the  Cross, 
won  a  subject,  and  the  well-known  fiction  of  the 
Basilidians  (of  whom  Epiphanius,  Hceres.  24,  3, 
makes  mention),  that  Sunondied  on  the  Cross  instead 
of  our  Lord,  acquires  then  a  beautiful  symbohcal 
sense.  Not  in  the  place  of  our  Lord,  but  in  His  fel- 
lowship, was,  thus,  not  indeed  his  body,  but  his  old 
sinful  nature  nailed  with  Jesus  to  the  tree.  Comp. 
Rom.  vi.  and  Matt.  xvi.  24. 

Coming  out  of  the  country. — "  Belongs  to 
the  Synoptical  traces  of  a  working  day."  Meyer. 
To  this,  however,  the  fact  is  opposed  that  we  do  not 
learn  how  distant  this  field  [oiTr'  aypoi]  was  from  the 
city,  and  as  Uttle  whether  he  had  been  workmg  in 
the  country,  in  which  case  it  must  not  at  the  same 
time  be  left  out  of  sight  that  a  feast  day  with  the 
Jews  was  by  no  means  observed  more  strictly  than 
the  Sabl)ath ;  but,  on  the  contrary,  less  strictly. 
Very  justly,  therefore,  does  Wieseler  remark  :  "We 
Christians  [He  means,  of  course  :  "  We  Continental 
Christians." — C.  C.  S.]  easily  mistake  the  true  rela- 
tion, by  comparing  the  Jewish  Sabbath  with  our  Sun- 
day, and  then  remembering  that  the  feast  days  to  us 
are  holier,  celebrated  with  more  Sabbath  rest  than  our 
common  Sundays."  The  name  of  the  greatest  Sab- 
bath, Levit.  xvi.  31,  [Shabbathon,]  is  among  all  the 
feast  and  memorial  days  only  given  to  the  great  day 
of  atonement;  but  on  the  remaining  feasts  this 
strict  abstinence  from  all  labor  is  not  required  as  on 
every  seventh  day  (comp.  Lev.  xsiii.  31  with  vss.  7, 
21,  25,  35,  where  there  is  a  careful  distinction  made 
between  labor  and  servile  labor).  Even  among  the 
present  Jews  the  greater  holiness  which  the  weekly 
Sabbath  and  the  great  day  of  atonement  have  above 
all  other  feasts  is  among  other  circumstances  visible 
from  this  fact,  that  during  the  two  first-named  days, 
but  not  durmg  the  latter,  mourning  for  the  dead  is 

24 


suspended  ;  that  on  the  former  they  bury  no  corpses, 
but  they  do  so  on  the  latter,  &c.  We  do  not,  accord- 
ingly, even  hold  it  necessary  for  an  explanation  of 
the  compulsory  service  imposed  upon  Simon  of  Cy- 
rene  to  assume  (Lange)  that  they  were  disposed  there- 
with, regarding  him  as  somewhat  of  a  Sabbath- 
breaker,  to  let  him  smart  a  httle  for  it. 

On  him  they  laid  the  cross,  eire^T}Kav  . . .  <pe- 
puv  oTTiff^ei'  Tov  'l7)(Toi'. — The  general  expression  of 
Matthew  and  Mark,  W  Spj)  rhv  aTuvpov  must  be  ex- 
plained according  to  this  more  precise  one  of  Luke. 
It  is  no  (pipiiv  vTTfp  rov  'IrjaoiJ,  but  tjTncr^iv,  so  that 
our  Lord  obtains,  it  is  true,  some  lightening,  but  not 
a  freeing  from  bearing  the  cross.  The  cross  was 
bound  with  cords  upon  the  shoulders,  and  it  is  hardly 
probable  that  they  would  have  lost  much  tune  in 
unbinding  it  from  our  Saviour  and  laying  it  in  His 
stead  upon  the  back  of  Simon  ;  it  is,  therefore,  not 
an  entire  transfer  of  the  cross  that  is  spoken  of,  but 
only  a  bearing  of  it  with  Him,  and  particularly  the 
hinder  part ;  and  if  one  should  even  assert  that  our 
Lord  found  His  burden  hereby  much  rather  aggrava- 
ted than  relieved,  since  then  the  fore-part  must  have 
pressed  so  much  the  more  heavily  upon  Him,  it 
would  only  follow  from  this,  as  often,  that  the  tender 
mercies  of  the  wicked  were  cruel.  As  to  the  rest,  we 
do  not  read  in  any  of  the  Evangelists  that  our  Sa- 
viour was  about  to  sink  under  the  load  if  just  at  the 
right  time  Simon  had  not  supported  Him.  Here  also 
th'e  Saviour  bears  tlie  heaviest  part  of  the  burden, 
wliile  the  (comparatively)  lightest  part  rests  on  the 
shoulders  of  him  who  follows  after  Jesus. 

Vs.  27.  Women,  which  also  bewailed. — A 
beautiful  trait  of  genuine  humanity,  which  in   the 
third  Gospel  is  exactly  in  its  place.    As  customary  at 
public  executions,  so  here  also,  a  great  crowd  have 
streamed  together,  among  whom  there  are  also  women 
from  Jerusalem.    Luke,  in  whose  Gospel  the  most  of 
the  women  who  stood  in  connection  with  Jesus  are  de- 
scribed,   relates  to  us  also   how   their    compassion 
strewed  yet  one  last  flower  for  our  Lord  upon  His  path 
of  thorns.     This  phenomenon  was  the  more  remark- 
able because  it,  at  least  according  to  a  later  Jewish 
tradition,  was  considered  as  entirely  unlawful  to  be- 
stow on  a  malefactor  who  was  led  to  the  place  of 
punishment  any  proof  whatever  of  compassion.  These 
women  have,  "however,  been  placed  too  high  when 
they  have  been  put   on  a  level  with  the    Galilean 
friends  of  our  Lord,  and  again  too  low  when  it  is  as- 
serted that  they  only  sho'wed  traces  of  an  entirely 
superficial  sympathy,  such  as  is  brought  up  so  easily 
at  the  view  of  any  pitiable  object.     In  the  last  case 
our  Lord  would  assuredly  never  have  deemed  these 
women  worthy  of  a  particular   address,  and    what, 
moreover,  could  there  be  against  supposing  tliat  at 
least  some  were  found  among  them  who  personally 
knew  Jesus,  who  had  been  aftected  by  His  preaching, 
or  who,  by  report,  or  by  their  own  experience  of 
His  benefits,  had  become  engaged  in  Ilis  favor?  _Wc 
do  not  need,  therefore  (Sepp),  to  understand  high- 
minded  matrons  who  had  come  to  a  work  of  love, 
and  bore  in  their  hands  a  wine  drugged  with  myrrh 
(which  was  to  he  a  composing  draught  for  the  Sa- 
viour).    They  have  no  myrrh  wine,  but  tear-water, 
wherewith  they  moisten  the  way  to  the  Cross  ;  but 
the  sincerity  of  their  sympathy  becomes  for  our  Lord 
upon  this  sorrowful  course  a  refreshment,   and  He 
who  before  a  frivolous  Herod  has  kept  silence,  gives 
now  these  sorrowing  women  to  hear  His  powerful 
admonitions.     It  is  the  last  connected  discourse  of 
our  Lord  of  any  length  that  is  uttered  on  this  occa- 


370 


THE   GOSPEL  ACCORDING  TO  LUKE. 


sion ;  afterwards  we  shall  hear  only  single  interrupted 
words  before  His  death.  Perhaps  He  uses  tliereto 
the  moment  of  delay  which  the  impressment  of  Simon 
had  occasioned ;  in  this  case  the  difHculty  at  once 
disappears,  "  that  at  this  moment  we  are  hardly  to 
presume  a  witness  as  present  who  could  have  caught 
up  and  related  any  words  uttered  by  Jesus."  ( Weisse). 
What  our  Lord  had  uttered  with  composed  dignity 
and  intelligibly  enough,  may  very  well  have  been 
related  by  a  sufficient  number  of  witnesses,  and  par- 
ticularly by  the  women  themselves  to  His  disciples. 

Vs.  28.  Daughters  of  Jerusalem. — Our  Lord 
undoubtedly  does  not  overlook  tlie  fact  that  the  com- 
passion of  these  women  had  not  the  three  condemned 
in  equal  measure,  but  Himself  personally  as  its  ob- 
ject. Therefore,  also,  He  does  not  say :  "  Weep  not 
for  us," — the  terrible  equalizing  of  Him  with  two 
murderers  is  only  to  be  made  some  minutes  later  by 
the  hands  of  His  executioners, — but  "  Weep  not  for 
Me,"  and  He  directs  their  look  from  Himself  to  tlieir 
own  future  by  the  touching  words  :  "  Weep  for  your- 
selves and  your  children."  The  latter  certainly  not 
without  direct  allusion  to  the  imprecation  of  the  Jews, 
Matt,  xxvii.  25,  whose  fulfilment  should  come  upon 
the  children  of  these  women  also.  Not  to  elicit 
new  fruitless  emotion,  He  now  adds,  not  a  Woe  upon 
those  with  child,  but  a  somewhat  softer  "  Blessed  " 
upon  the  unfruitful,  not  without  a  still  retrospect, 
perhaps,  to  the  "  Blessed  "  which  once  a  Galilean 
woman  had  uttered  upon  His  mother,  Luke  xi.  27  ; 
yet  this  prophecy  of  evil  is  not,  therefore,  the  less 
terrible.  He  foretells  days  in  which  the  highest 
■blessing  of  marriage  should  be  regarded  as  a  curse, 
and  on  the  other  hand  a  sudden,  even  though  a  ter- 
rible death,  as  a  benefit.  Comp.  Hosea  ix.  14 ;  x.  8  ; 
Rev.  vi.  16.  The  moment  of  the  outbreak  of  this 
desperate  condition  of  things  (apEovrai),  which  is 
here  drawn  entirely  after  life,  can  be  no  other  than 
the  point  of  time  at  the  destruction  of  Jerusalem, 
when  all  hope  of  deliverance  is  cut  off.  It  is  worthy 
of  note  that  our  Lord  now,  after  His  condemnation, 
no  longer  warns  against  this  catastrophe,  but  foretells 
it  as  unavoidably  impending,  without  adding  even 
the  faintest  intimation  of  any  way  whatever  in  whicli 
it  could  be  escaped.  The  day  of  visitation  for  Jeru- 
salem is  now  already  passed ;  nor  will  our  Lord,  so 
near  His  end,  at  all  assume  the  guise  of  being  any 
longer  concerned  to  dehver  Himself  or  the  people  so 
as  in  any  way  in  this  moment  to  excite  them  even 
yet  to  believe  on  Him  as  the  promised  Messiah.  Tiie 
preaching  of  repentance  becomes  by  this  very  fact 
so  much  the  more  tremendous. 

Vs.  31.  For  if  they  do  these  things  to  the 
green  wood. — So  long  as  the  enemy  at  his  incur- 
sion into  a  land  spares  the  green  wood,  he  will, 
perhaps,  even  refrain  from  destroying  the  dry ;  but 
if  he  does  not  even  spare  the  fruitful,  how  should 
he  not  deny  compassion  to  the  unfruitful  ?  The  im- 
age, suSiciently  intelligible  of  itself,  is  probably 
taken  from  Ezekiel  xx.  47,  and  places  the  fate  of 
the  innocent  Saviour  as  a  prophecy  of  evil  over  against 
that  of  the  guilty  Israel.  We  have  here  not  the  con- 
trast between  young  and  old  (Bengel),  and  as  little 
the  continuation  of  the  exclamation  of  the  despair- 
ing women  themselves,  vs.  30  (Baumgarten-Crusius), 
who,  he  supposes,  from  the  iate  which  comes  upon 
themselves  as  guiltless,  now  make  inference  as  to 
the  lot  of  the  guilty  ;  but,  on  the  other  hand,  a  pa- 
thetic allusion  of  our  Lord  Himself  to  that  which 
even  now  is  coming  upon  Him,  in  which  this  is  given 
to  the  women  as  the  standard  according  to  which 


they  were  to  measure  the  fate  impending  over  them- 
selves. Comp.  Jer.  xlix.  12;  Prov.  xi.  31 ;  1  Peter 
iv.  17,  18.  Elravra  Troiovffiv,  He  does  not  even  say 
what,  in  order  not  to  agitate  the  souls  of  the  women 
yet  more  deeply ;  they  were  themselves  to  see  it  in  the 
moments  next  succeeding;  ttoiovo-iv.  Impersonally; 
it  designates  neither  the  Jews  nor  the  Romans  alone, 
but  is  an  indefinite  expression  of  what  is  here  to  be 
acconipUshed  by  human  hands. 


DOCTEINAIi  AND  ETHICAL. 

1.  The  meeting  of  Simon  the  Cyrenian  with  the 
suffering  Saviour  is  again  one  of  the  most  striking 
proofs  of  aprovidentia  specialissima,  in  which  the  his- 
tory of  His  life  and  suffering  is  so  incomparably  rich. 
It  was  not  merely  for  Simon  himself,  but  also  for  our 
Lord  of  importance,  since  it  prepares  for  Him  a  re- 
lief, even  though  a  brief  one,  on  the  way  to  the  cross. 
Simon  Peter  is  not  at  hand,  although  he  had  prom- 
ised to  follow  his  Master  even  to  death.  But  from 
the  distant  Cyrene  must  there  another  Simon  appear 
to  lighten  the  burdened  course  of  the  Lamb  of  God, 
on  the  way  to  the  slaughter.  The  wiUingness  with 
which  Simon  takes  the  burden  forced  upon  him, 
renders  for  his  character,  perhaps  for  his  awakening 
courage  of  faith,  a  favorable  testimony.  In  the 
women  also  there  is  manifested  a  feeling  for  our  Lord, 
which  we,  after  all  that  hitherto  had  come  to  pass, 
should  expect  least  of  all  in  this  hour.  "Now  al- 
ready the  first  breezes  of  another  temper  begin  to 
breathe  ;  tlie  harbingers  of  the  courage  of  the  cross 
are  coming  into  view."     Lange. 

2.  The  address  of  our  Lord  to  the  weeping 
women  causes  the  light  of  His  heavenly  greatness  to 
beam  afar  through  the  mists  of  the  way  to  the  cross 
in  surprising  wise.  In  an  hour  in  which  all  presses 
in  upon  Him,  and  He  might  have  had  all  occasion  to 
think  only  of  His  own  suffering,  He  wholly  forgets 
this  in  order  to  occupy  Himself  only  with  the  salva- 
tion of  persons  who  yet  really  only  exhibited  for  Him 
an  inconsiderable  sympathy.  While  the  present  with 
its  whole  weight  rests  upon  Him,  the  future  stands 
bright  and  clear  before  His  unclouded  spirit,  and  His 
eye  already  beholds  the  day  that  shaU  extort  quite 
other  tears.  The  feeling  of  His  own  innocence  and 
dignity  leaves  Him  not  a  moment.  He  knows  and 
designates  Himself  as  the  green  wood,  in  the  same 
hour  which  He  is  about  to  end,  nailed  on  the  dry 
wood  of  shame.  No  word  of  bitterness  against  His 
murderers  is  mingled  with  the  tones  of  love  and  com- 
passion ;  even  the  fate  of  the  children  goes  to  His 
heart,  upon  whom  their  parents  have  recklessly  called 
down  the  curse,  and  as  if  His  own  conflict  were  al- 
ready endured,  He  will  only  have  tears  shed  for  Je- 
rusalem's fate.  Thus  does  His  prophetic  character 
reveal  itself  in  the  same  hour  in  which  He  goes  to 
perform  His  High-priestly  work,  and  He  yet,  as  the 
Good  Shepherd,  seeks  that  which  is  lost,  while  He  is 
already  on  the  way  to  give  His  life  for  the  sheep. 

3.  The  difference  between  this  leading  away  of  our 
Lord  and  the  entry  which  had  only  taken  place  five 
days  before.  The  place  which  Calvary  occupies  as  a 
link  in  the  chain  of  those  mountain-tops  which  are 
remarkable  in  the  life  of  our  Lord.  An  admirable 
representation  of  the  Cross-bearing  Christ,  by  Ary 
Scheffer.  Another,  the  Moment  Before  the  Crucifix- 
ion, by  Steuber. 

4.  "  God's  wrath  is  harder  to  bear  than  Christ's 
Cross."     Rieger. 


CHAP.  XXm.  32-38. 


371 


HOMILETICAI,  AND  PRACTICAI;. 

Compare  here  and  in  the  following  divisions  the 
homiletical  hints  on  the  parallels  in  Matthew  and 
Mark. 

The  leading  away  to  Calvary:  1.  The  Victim 
of  wickedness  led  by  the  hands  of  men;  2.  the 
atoning  sacrifice  of  the  world  led  by  the  hand  of 
the  Father  to  the  slaughter.— The  Via  Dolorosa: 
1.  How  far  the  Saviour  alone  treads  it;  2.  how 
far  His  disciples  must  continually  tread  the  same 
in  the  following  of  Him. — The  way  of  the  cross : 
1.  Strown  with  the  thorns  of  malice ;  2.  moistened 
with  the  tears  of  compassion;  3.  illuminated  by 
the  light  of  the  greatness  of  Jesus ;  4.  ended  by 
the  hill  of  death. — The  Christian's  cross-bearing 
in  following  Jesus,  like  that  of  Simon,  a  work 
which  is  performed  :  1.  Seldom  voluntarily  ;  2.  best 
with  resignation ;  8.  never  without  reward. — How 
our  Lord  now,  with  His  cross-bearing  disciples,  has 
taken  upon  Himself  the  work  of  Sunon  the  Cyrenian. 
— Not  a  single  woman  in  the  whole  Evangelical  his- 
tory is  hostilely  disposed  towards  our  Lord. — The  great 
contrast  between  superficial  feeUng  for,  and  living 
faith  in,  the  Saviour. — "  Weep  not  for  Me." — How 
much  value  is  to  be  laid  upon  emotions  such  as  are 
not  seldom  awakened  in  the  hearers  by  a  sermon  on 
the  Passion. — The  view  of  the  cross-bearing  Christ 
calls  us  to  weep  for  ourselves:  1.  Such  a  suffering 
have  human  hands  prepared  for  the  most  innocent  and 
the  hohest  One  ;  2.  such  a  sacrifice  was  requisite  for 
the  atonement  of  our  sins  also  ;  3.  such  a  grace  is 
even  yet  vainly  proclaimed  to  many — and  should  we 
not  weep  over  all  this  ? — The  fearful  punishment^  of 
the  rejection  of  Christ :  L  Foreseen  with  infallible 
certainty ;  2.  fulfilled  with  terrible  severity  ;  3.  held 
up  for  an  example  for  all  Christian  nations  who  do 
not  honor  God's  Anointed.— Faith  or  despair ;  no 
other  choice. — How  shall  we  escape  if  we  neglect  so 
great  salvation !     Heb.  ii.  23. 

Starke  : — God  knows  the  cross-bearers  most  per- 
fectly.—The  greatest  and  most  splendid  cities  have 
often  the  fewest  to  bear  the  Lord  Jesus'  cross  after 


Him;  small  places  are  before  them  in  it. — Cans- 
TEiN : — It  is  to  be  reckoned  among  the  hidden  bene- 
fits when  God,  through  others,  against  our  own  will 
causes  the  cross  to  be  imposed  on  us  which  we  do 
not  hke  to  bear,  and  which,  yet,  is  so  good  for  us. — 
Rather  help  thy  neighbor  to  bear  his  burden  than 
make  it  heavier,  Gal.  vi.  2. — All  true  Christians  are 
cross-bearers. — At  the  Passion  of  Jesus  the  disciples, 
though  men,  become  women,  and  the  women  become 
men. — Cramer: — The  right  way  to  consider  Christ's 
Passion  begins  thus:  that  we,  with  our  children, 
bewail  ourselves  and  our  sins. — JVova  Bibl.  Tub. : — 
We  commonly  lament  most  what  we  should  lament 
least,  and  least  what  we  should  lament  most,  Joel  ii. 
12  ;  Ps.  csix.  36. — To  have  no  children  is  in  many 
circumstances  happier  than  to  have  children. — The 
wrath  of  God,  when  it  breaks  out,  is  unendurable, 
Heb.  X.  31. — The  righteousness  of  God  must  be  satis- 
fied ;  if  He  did  not  spare  His  own  innocent  Son,  how 
much  less  will  He  spare  an  impenitent  sinner. — 
Heubner: — Such  lamentation,  vs.  27,  is  itself  a  ful- 
filment of  the  prophecy,  Zech.  xii.  10-14.— Christ 
restraining  the  weeping  ones  proved  His  own  high 
dignity. — The  Passion  of  Christ  is  the  most  solemn 
warning  for  the  impenitent. — Paternal  and  maternal 
love — the  thought  of  the  future  fate  of  their  children 
should  move  parents  to  repentance. — For  every 
blinded  sinner  there  will  come  a  day  when  he  shall 
curse  his  Hfe. — Vs.  31  by  no  means  in  conflict  with 
the  Evangelical  doctrine  of  Atonement. — Arxdt: 
— Jesus'  death-journey  to  Calvary. — F.  W.  Krum- 
macher  : — Simon  the  CjTenian :  1.  The  Lord  Jesus 
with  the  cross  of  the  sinner ;  2.  the  smiaer  with  the 
cross  of  the  Lord  Jesus. — The  daughters  of  Jerusalem. 
— Besser  : — And  He  bore  His  cross.  The  two  thieves 
also  bore  their  crosses,  for  such  was  the  manner ; 
but  He  has  borne  a  heavier  one  than  they,  outwardly 
and  inwardly.— W.  Hofacker  : — The  solemn  death- 
journey  of  Christ  to  Calvary:  1.  As  a  mirror  of 
wholesome  doctrines ;  2.  as  a  mine  of  peaceful  con- 
solation ;  3.  as  a  ground  of  obligation  to  willing  fol- 
lowmg ;  4.  as  a  warning  picture  against  guilt  and 
its  account. — Hagenbacu  : — What  temper  of  mind 
the  celebration  of  the  death  of  Jesus  should  awaken 
in  us. 


b.  JESUS  ON  THE  CROSS  (Vss.  32-38). 
'     (Parallel  with  Matt,  xxvii.  33-44 ;  Mark  xv.  22-32 ;  John  xix.  18-24.) 

32  And  there  were  also  two  others,  malefactors,  led  with  him  to  be  put  to  death. 

33  And  when  they  were  come  to  the  place,  which  is  called  Calvary  [A  skull],  there  they 
crucified  him,  and  the  malefactors,  one  on  the  right  hand,  and  the  other  on  the  left. 

34  Then  said  Jesus,  Father,  forgive  them;  for  they  know  not  what  they  do.>     And  they 

35  parted  his  raiment  [clothing],  and  cast  lots.  And  the  people  stood  beholdmg.  And 
the  rulers  also  with  them   [om.,  with  them']   derided   [t'^e/^vKTr/pt^ov]  Jiini,  saying,  He 

36  saved  others;  let  him  save  himself,  if  he  [if  this]  be  Christ,  the  chosen  of  God.     And 

37  the  soldiers  also  mocked  him,  coming  to  him,  and  offering  hmi  vinegar,  And  saying.  It 

38  thou  be  the  King  of  the  Jews,  save  thyself.  And  a  superscription  also  was  written 
over  him  [And  there  was  also  a  superscription  over  him  2]  in  letters  of  Greek,  and  Latiru 
and  Hebtew  [om.,  in  .  .  .  Hebrew,  V.  O.*],  THIS  IS  THE  KING  OF  THE 
JEWS. 

>  Vs.  34.— &e  Ezcgelical  and  Critical  remarks.  .„„.„..-,,   c-      i  t     r.    -«■     X-o    htkI  is  thprpforp  riehtlv 


372 


THE   GOSPEL  ACCORDING  TO  LUKE. 


if  the  rulers  alone  had  mocked,  since,  according  to  the  parallels,  the  people  mocked  also.  [Lachmann  brackets  the  words. 
Meyer,  Tregelles,  Alford  omit  them. — C.  C.  S.] 

3  Vs.  38.— The  Teypa/jLixevri  of  the  Recepla  is  in  all  probability  spurious,  as  well  as  superfluous.  See  Tischendorf,  ad 
locum.     [Om.,  B.,  L.,  Cod.  Sin.— C.  C.  S.] 

C  Vs.  38.— Van  Oosterzee  in  omitting  the  clause,  "in  letters  of  Greek  and  Latin  and  Hebrew,"  follows  Tischendorf, 
with  whom  Meyer,  Tregelles  also  agree.  Lachmann,  followed  by  Alford,  brackets  it.  The  omission  rests  upon  the  aut  hor- 
ity  of  B.,  C,  L.,  some  Versions.  Cod.  Sin.  has  it  with  the  rest  of  the  imcials,  and  apparently  all  the  Cursives.  Tischen- 
dorf and  Meyer  regard  it  as  a  very  ancient  interpolation  from  John  xis.  19,  20.  But  Alford  pertinently  asks  why  it  should 
not  have  been  equally  interpolated  into  Matthew  and  Mark,  and  why  the  interpolation  should  vary  so  much  in  langiiage 
from  its  source.  There  are  some  variations  in  the  copies  of  Luke,  but  only  such  as  can  be  naturally  accounted  for. — 
C.  C.  S.] 


EXEGETICAL  AND  CRITICAL. 

Calvary,  Kpaviov,  Greek  translation  of  the  He- 
brew Golgotha.  Respecting  the  probable  ground  of 
this  appellation,  as  well  as  respecting  the  whole  lo- 
cality, see  Langk,  Matihew,  p.  520,  where,  moreover, 
resjiecting  the  Crucifixion  itself,  the  necessary  infor- 
mation is  found.  As  respects  the  question  about  the 
nailing  of  the  feet,  there  is,  without  doubt,  not  a  lit- 
tle to  be  brought  forward  for  it  as  well  as  against  it 
that  is  worthy  of  serious  consideration ;  yet  the 
grounds  for  it  appear  to  us  to  be  by  far  the  stronger. 
The  first  rank  here  is  taken  by  the  testimony  of 
Justin  Martyr,  c.  Tryph.,  ch.  97,  and  Tertullian, 
Adv.  Marc.  iii.  19.  As  to  the  latter,  especially,  we 
can  scarcely  conceive  how  he,  after  the  interpreta- 
tion of  the  words,  Ps.  xxii.  16,  as  applying  to  our 
Lord's  death  on  the  cross,  should  have  written :  qum 
propria  airocitas  crucis,  if  he  had  not  found  the 
pecuhar  cruelty  of  this  capital  punishment  in  this 
very  particular,  that  both  the  hands  and  the  feet 
were  pierced.  The  well-known  drama,  Xpiarhs 
Tratrxwi',  also,  which  is  ascrilied  to  Gregory  of  Nazi- 
anzen,  repi'csents  it  so,  and  retains  its  value  as  proof, 
eveii  if  its  spuriousness  were  demonstrated.  In  the 
common  Martyrologies,  the  nailing  of  the  feet  as 
well  as  the  hands  is  always  either  pi-esupposed  or 
described,  and  is  at  the  same  time  strongly  supported 
by  the  testimony  of  Cyprian,  Hilary,  Eusebius,  Atha- 
nasius,  and  others.  That  the  familiar  passage  in 
Plautus,  MostcUaria,  ii.  1,  13,  concerning  one  con- 
demned to  crucifixion:  bis  affigantuv  pedes,  bis 
brachia,  indicates  an  unusual  cruelty,  has  been  in- 
deed said,  but  not  yet  proved.  That,  moreover,  the 
conception  of  feet  nailed  through  lies  at  the  basis  of 
Luke  xxiv.  39  can  hardly  be  disputed.  But  espe- 
cially the  declaration  of  Thomas  must  also  be  brought 
into  consideration,  Jolm  xx.  25,  "  Except  I  shall 
see  the  print  of  the  nails  and  put  my  finger  into  the 
print  of  the  nails,"  &c.  Unless  we  will  assume  that 
Thomas  wished  a  double  certainty  in  respect  to  the 
same  marks  of  the  nails,  so  that  he  wished  first  to 
see  them,  and  then,  besides  that,  to  touch  them,  we 
shall,  it  seems,  be  obliged  to  explain  his  words  thus : 
that  he  first  wishes  to  see  in  the  hands  of  our  Lord 
the  marks  of  the  nails,  and  after  that,  bending  him- 
self to  the  earth,  wishes  to  lay  his  finger  in  the  nail- 
prints  of  the  feet,  and,  finally,  lay  his  whole  hand  in 
the  side ;  so  vanishes  at  the  same  time  every  appear- 
ance of  a  tautology  and  of  an  incorrigible  unbelief, 
and  it  then  appears  that  Thomas  also  may  be  reck- 
oned among  the  witnesses /or  the  nailing  of  the  feet. 

Vs.  34.  Father,  forgive  them. — The  first  of 
the  seven  words  on  the  cross,  of  which  Luke  alone 
has  preserved  three  for  us.  The  genuineness  of  this 
prayer  is,  it  is  true,  not  beyond  all  controversy, 
but  yet  it  is  above  every  reasonable  doubt.  It  is 
lacking  in  B.,  D.',  38,  Sahid.,  It.,  &c.  [found  in  Cod. 
Sin.],  wiiile  other  manuscripts  also  have  individual 
variations.  Since,  liowever,  tlie  words  themselves 
bear  an  indelible  stamp  of  genuineness  and  inward 


sublimity,  it  seems  that  the  omission  of  them  must 
be  explained  from  an  exaggerated  craving  to  estab- 
lish the  harmony  of  the  Synoptics  at  any  cost.  As 
respects  the  sense  of  the  words,  it  is  undoubtedly  a 
question  whom  the  Lord  meant  by  the  &(pes  aurots, 
and  in  reply  to  this  question,  it  is  certainly  not  ad- 
missible to  say  (Gerlach) :  "  Tliis  intercession  Jesus 
made  7iot  for  the  soldiers  who  fastened  Him  to  the 
cross,"  but  yet  more  arbitrary  is  it  to  limit  the  refer- 
ence of  this  prayer  exclusively  to  the  four  men  who 
carried  out  the  sentence  of  death  (Eutliymius,  Paulus, 
Kuinoel,  and  others),  since  our  Lord  may  indeed 
primarily,  but  can  by  no  means  exclusively,  have 
had  these  in  mind.  Without  doubt  He  comprehends 
here  both  the  executioners  and  the  authors  of  His 
death,  the  heathen,  with  their  Procurator,  the  Jews, 
with  their  High-priest,  in  one  prayer  together.  Of 
all  these,  even  of  the  most  implacable  among  them, 
it  could  in  a  certain  sense  be  said,  as  indeed  the  first 
witnesses  of  Jesus  afterwards  said  (Acts  iii.  17 ;  1  Cor. 
ii.  8),  that  with  their  wickedness  there  was  united  a 
high  degree  of  bUndness,  but  this  bhndness,  wliich  a 
strict  righteousness  might  have  been  able  to  reckon 
to  them  as  their  o\vn  guilt,  since  it  had  by  no  means 
arisen  without  their  concurrence  (John  xv.  22-25), 
the  inventiveness  of  love  makes  the  very  ground  of 
the  intercession  for  grace  to  the  guilty.  Nay,  inas- 
much as  our  Lord,  in  the  Jews  who  caused  His  death, 
beheld  merely  the  representatives  of  the  whole  of 
sinful  mankind,  we  may  say  that  He  with  tliese 
words,  by  implication,  commended  this  race  of  men 
itself,  which  was  the  author  of  His  Passion  on  tlie 
cross,  to  the  Father's  compassion.  To-day  He  does 
what  He  in  His  intercessory  prayer  had  not  expressly 
done,  John  xvii.  9.  How  such  a  prayer,  which  was 
probably  uttered  during  the  terrible  act  of  the  affixing 
to  the  cross  {ri  ttoioDjii'),  is  most  peculiarly  in  the 
spirit  of  the  third,  the  Pauline,  gospel  scarcely  needs 
remark. 

And  cast  lots. — The  partition  of  the  garments 
Luke  mentions  only  with  a  single  w'ord,  as  he  also 
passes  over,  as  well  as  Mark,  the  remarkable  citation 
from  Ps.  xxii.  which  Matthew  and  John  have  added 
to  their  account.  It  is  as  though  he,  instead  of  this, 
wished  to  bring  into  view  a  feature  which  is  also  in 
the  same  Psalm  so  powerfully  set  forth  (Ps.  xxii.  17), 
namely,  the  unfeeling  staring  upon  the  incomparable 
Sufferer  l)y  an  indifferent  and  hostile  crowd. — And 
the  people  stood  beholding. — A  contrast  to  the 
just  uttered  prayer  of  the  Lord,  which  is  so  great 
and  terrible  that  it  could  only  appear  in  the  unexam- 
pled reality  of  the  Passion ;  Luke  tlierewith  does  not 
deny  that  the  people  scoffed  (Meyer),  but  he  only 
passes  over  this  in  order  to  direct  attention  to  the 
scoffing  of  the  rulers,  who  appear  somewhat  later, 
but  in  connection  with  the  people.  It  appears  that 
the  standing  and  l)eholding  must  be  limited  to  the 
moment  of  the  affixing  to  the  cross  and  the  one  im- 
mediately subsequent.  It  lies,  however,  in  the  na- 
ture of  the  case  that  such  a  status  quo  in  so  great  a 
throng  at  such  a  moment  could  not  possibly  have 
lasted  long.     Perhaps  it  was  the   ^x'"''''*'*  whom 


CHAP.  XXIII.  32-88. 


373 


Luke  specially  mentions,  that  led  on  the  crowd  mth 
evil  example.  Our  gospel,  however,  here  also  takes 
less  strict  account  of  the  sequence  of  the  different 
stages  than  Matthew  and  Mark. 

Vs.  35.  And  the  rulers  also. — If  Kai  is  genuine 
{see  Meyer,  ad  loc),  then  there  is  indirectly  unplied 
in  this  itself,  that  the  rulers  in  this  respect  were  by 
no  means  alone. —  Divided. — Comp.  ch.  xvi.  14. 
In  Luke  also  they  speak  of  our  Lord  in  the  third 
person,  while  the  passers-by  (Matthew  and  Mark), 
calUng  out  to  Him  with  their  mocking  speeches,  ad- 
dress Him  directly  in  the  second  person.  Here  also 
they  involuntarily  proclaim  the  Saviour's  eulogy,  inas- 
much as  they  acknowledge,  "  He  saved  others  "  ;  but, 
at  the  same  time,  tempt  our  Lord  therewith,  inas- 
much as  they  will  seduce  Him  to  leave  the  ignomin- 
ious tree.  Might  it  be  possible  that  even  yet  a  trace 
of  earthly-minded  expectation  expresses  itself  in  their 
words '?  Could  it  be  possible  that  even  yet  some  one 
might  have  conceived  the  possibility  that  the  Cruci- 
fied One  might  even  yet  reveal  His  miraculous  might 
for  His  own  dehverance  ?  After  He  is  now  gone  so 
far,  and  has  silently  endured  all,  we  can  scarcely 
suppose  that  they  wished  and  expected  the  realiza- 
tion of  a  condition,  upon  the  fulfihnent  of  which  they 
pretend  that  even  now  they  are  willmg  to  believe  in 
Him.  As  little  does  it  admit  of  proof  that  they  here 
designedly  took  the  words  of  the  22d  Psalm  into 
their  mouths.  That  which  awakens  astonishment  in 
this  one  great  spectacle  is  precisely  this,  that  they 
themselves,  without  wishing  or  wilUng  it,  must  attest 
the  greatness  of  Him  whom  they  are  most  deeply 
outraging.  The  insolence  of  one  sharpens  the  biting 
wit  of  others,  and  there  arises  a  contest  which  of 
them  can  utter  the  most  outrageous  words  of  blas- 
phemy. Luke  is  the  only  one  who  communicates  to 
us  the  fact  that  the  soldiers  also  took  part  in  the 
mocking,  which  the  example  of  the  chief  priests  had 
excited.  They  leave  their  previous  composed  de- 
meanor, drink  to  Him  in  soldier's  style,  and  while 
they  appropriate  to  themselves  the  words  of  the  chief 
priests  quite  as  eagerly  and  willingly  as  they  liad 
previously  done  the  garments  of  the  Condemned, 
they  exclaim,  not  without  bitterness  towards  despised 
Judaism :  If  thou,  &c.  This  psychologically  prob- 
able account  could  be  called  a  misunderstanding  of 
Matt,  xxvii.  48  (He  Wette)  only  if  we  read  that  they 
at  the  same  tune  had  refreshed  our  Lord,  and,  there- 
fore, more  or  less  mitigated  His  suffering.  But  of  a 
reed,  by  means  of  which  the  draught  would  have  been 
really  brought  to  the  Ups  of  Jesus,  the  narrative  says 
nothing,  but  we  have  rather  to  conceive  the  case  thus : 
that  th'ey,  holding  forth  to  Him  the  vinegar  at  a  cer- 
tain distance  (TrpostfepovTes),  jestingly  drink  to  Him, 
and,  therefore,  even  by  the  exhibition  of  the  scanty 
refreshment,  increase  His  bodily  suffering. 

Vs.  38.  A  superscription. — That  Luke  reckons 
this  also  among  the  mockeries  (De  Wette)  we  could 
hardly  assert.  We  are  rather  disposed  to  conjecture 
that  this  superscription,  as  to  which  he,  perhaps, 
would  otherwise  have  kept  silence,  is  here  given  by 
him  subsequently,  in  order  therewith  to  give  the  rea- 
son for  which  the  soldiers  also,  and  that  in  such  a 
way,  took  part  in  the  scofBngs.  The  superscription 
itself  gave  them  occasion  to  throw  now  with  ignominy 
before  the  feet  of  our  Lord  the  royal  name  which 
they  so  pompously  cUsplayed  above  His  head.  Re- 
specting the  custom  itself  of  putting  such  a  super- 
scription over  crosses,  see  Wetstein  and  Lange  on 
Matt,  xxvii.  3*7.  The  diversity  in  the  statements  of 
the  superscription  is  sufficiently  explained  from  the 


fact  that  in  the  original  languages  it  had  a  somewhat 
different  form.  In  the  Latin,  for  instance,  Rex  Judce- 
oram,  which  Mark  renders  literally  for  his  readers  in 
Rome.  In  Greek,  OTTOS  E2TIN  O  BA2IA.  TriN 
lOTAAinN,  which  is  reported  almost  without  altera- 
tion by  Matthew  and  Luke.  In  John,  finally,  the 
literal  translation  of  the  original  Hebrew  superscrip- 
tion appears  to  be  communicated  to  us.  According 
to  all,  it  contains  no  accusation,  but  simply  a  title, 
the  purpose  of  which  is  not  so  much  to  insult  the 
Crucified  Himself,  as  in  particular  the  Jewish  nation, 
as  is  clear  at  the  first  glance. 


DOCTRINAL  AND  ETHICAL. 

1.  The  sublime  simphcity  with  which  all  the 
Evangelists  delineate  the  unexampled  fact  of  the 
crucifixion  of  Jesus,  without  in  any  way  mmgling 
with  it  their  subjective  experiences  and  feeUngs,  is 
one  of  the  most  striking  proofs  of  the  credibility  of 
this  part,  also,  of  the  sacred  history ;  the  farther  we 
press  into  the  sanctuary  the  more  impossible  does  it 
become  to  us  to  utter  the  word  "Invention"  or 
"  Myth  "  even  in  thought.  From  the  very  beginnmg 
of  the  statement  of  the  commg  to  Calvary,  everythmg 
is  avoided  that  could  have  even  the  least  appearance 
of  the  romantic  or  tragic.  Much  genius  has  been 
shown  in  endeavoring  to  fill  up  this  seeming  hiatus 
with  legends  of  Veronica,  of  the  Wandering  Jew,  &c. 

2.  The  crucifixion  of  our  Lord  is  the  realization  of 
that  obscure  presentiment  of  heathenism  which  Plato 
had  already  uttered,  Be  IlepubUca,  ii.,  when  he  makes 
Glaucus  say  to  Socrates  that  the  perfectly  righteous 
man,  if  he  appeared  among  men,  would  certainly  be 
beaten,  scourged,  tortured,  and  when  he  should  have 
endured  all  this,  would  be  crucified  (ai/crirxu'SKAei/AT)- 
afTUi).  Also  the  end  and  the  crown  of  the  Typics 
of  the  Old  Covenant,  and  of  the  prophecy  of  the 
Messianic  Passion,  Is.  liii. ;  Ps.  xxii.,  which  last  is  no 
direct  prophecy  of  that  which  went  into  fulfiluient 
upon  Calvarv,  "but  a  typical  symboUcal  picture,  m 
which  David'describes  his  o^vn  sufferings,  yet,  under 
the  guidance  of  the  Holy  Spirit,  in  exactly  such  forms 
and  colors  as^  although  to  him  entirely  unconsciously, 
yet,  a  posteriori,  became  a  perfectly  exact  description 
of  that  one  whole  unique  and  unexampled  event, 
which  took  place  upon  and  around  Calvary. 

3.  Not  without  reason  have  the  words  of  our 
Lord  on  the  cross  been  reckoned  among  His  most 
precious  legacies.  The  first,  preserved  to  us  by 
Luke  exclusively,  is,  at  the  same  time,  the_  most 
"■enerally  loved.  In  itself  indescribably  striking,  it 
fs  so  yet  more  through  the  circumstances  of  the  time 
at  which  it  was  uttered,  and  through  the  contrast 
with  the  demeanor  of  the  people  who  stood  there 
beholding.  It  is,  at  the  same  time,  the  best  com- 
mentary on  the  sublimest  precept  of  the  Evangelical 
ethics,  and  an  unequivocal  proof  of  the  majesty  of 
our  Lord  m  the  midst  of  His  deepest  humiliation ; 
the  worthv  conclusion  of  His  earthly,  and  the  strik- 
ing- symbol  of  His  heavenly,  life  ["  Tliere  for  sinners 
Thou  art  pleading,"  &c.]  Even  before  Him  there 
was  no  lack  of  saints  who  prayed  for  the  wicked,  nay, 
for  their  enemies  (Abraham,  Jeremiah,  and  others), 
and  after  Him  His  example  has  not  seldom  been  fol- 
lowed in  the  most  surprising  degree  (Stephen,  James 
the  Just,  Uuss,  II.  V.  Ziitphen,  and  others).  Of  His 
predecessors,  however,  no  one  has  reached  the  ideal 
height  to  which  His  love  has  here  raised  itself,  and 
it  is  only  through  His  might  that  His  foUowers  have 


374 


THE   GOSPEL  ACCORDING  TO  LUKE. 


learned  so  to  pray  and  forgive.  The  enforcing  of 
tliis  prayer  by  reference  to  the  ignorance  of  His 
enemies  would  only  have  arisen  in  His  loving  heart. 
But  more  strongly  yet  than  through  this  pathetic 
"They  know  not  what  they  do,"  was  the  prayer, 
without  doubt,  supported  in  the  Father's  view  by 
the  blood  which  in  the  utterance  of  this  prayer  was 
drunk  by  the  earth  on  Calvary,  a  blood  that  spoke 
better  things  than  the  blood  of  Abel.  And  it  was, 
moreover,  heard,  as  is  plainly  attested  by  the  renewed 
preaching  of  the  gospel  to  the  Jews  at  Jerusalem, 
the  conversion  of  so  many  thousands,  and  the  con- 
tinuous work  of  grace  on  Israel.  For  us  who  read 
it,  it  is  a  new  proof  of  His  love  and  greatness,  a 
proof  of  such  land  as  docs  not  occur  again,  eveli  in 
our  Lord's  own  history,  and,  at  the  same  time,  a 
reminder  of  that  feature  of  the  prophetic  portraiture 
of  the  Passion  which  we  read.  Is.  liii.  12  :  "He  made 
intercession  for  the  transgressors."  Compare,  re- 
specting this  and  the  following  words  on  the  cross. 
Dr.  G.  J.  ViNKE,  Dissert.  Tlieol.  de  Christi  e  crucc 
peiideniis  vocibus,  Traj.  ad  Rhen.  184G. 

4.  From  a  doctrinal  point  of  view,  the  first  word 
on  the  cross  is  peculiarly  important,  because  it  points 
us  to  the  natural  connection  that  exists  between  the 
pardonableness  of  a  sin  and  the  ignorance  of  the 
sinner.  It  is  here  plainly  expressed  that  if  one 
knows  perfectly  what  he  does,  all  hope  of  forgiveness 
falls  away,  since  the  capability  of  receiving  it,  re- 
morse and  i-epentance,  is  lacking.  On  the  other 
hand,  we  are  not  to  forget  that  in  almost  every  sin 
there  is  a  minimum  of  ignorance  present,  which  may 
be  accounted  as  a  lessening  of  the  guilt,  nay,  that 
the  blindness,  however  self-caused,  becomes  the 
greater  in  the  degree  in  which  the  bondage  of  sin 
increases  in  duration  and  obstinacy.  However,  here, 
before  all,  it  must  not  be  forgotten  that  all  which 
must  be  weighed  and  brought  up  for  the  diminutioa 
of  the  guilt  of  others  cannot,  on  that  account,  serve 
as  a  mantle  with  which  we  can  cover  and  excuse  our 
own  sins.  With  entire  justice,  therefore,  does  J.  Mul- 
LER,  Lehrc  von  der  Siinde,  i.  p.  239,  say,  in  reference 
to  the  sin  of  the  first  rejectors  of  our  Lord :  "  If  their 
not  knowing  removed  their  guilt,  they  did  not  need 
forgiveness;  if  it  did  not  diminish  their  guilt,  the 
prayer  for  forgiveness  could  not  have  used  it  as  a 
motive  for  forgiveness." 

5.  The  mocldng  on  the  cross  by  four  different 
classes  of  men  was  not  only  a  dreadful  revelation  of 
the  might  of  darkness,  but  for  our  Lord,  at  the  same 
time,  the  last  return  of  the  Temptation  in  the  Wil- 
derness, ch.  iv.  9-lL 

6.  In  the  midst  of  the  deepest  humiliation,  God 
provides  that  the  royal  dignity  of  His  Son  shall  be 
proclaimed  by  the  superscription  over  the  cross. 
Notwithstanding  the  urgent  entreaties  of  the  Jews, 
not  a  jot  nor  a  tittle  may  be  altered  therein  ;  in  three 
different  languages — in  the  language  of  the  empire, 
of  culture,  of  nationality — there  stands  there  on  the 
cross  for  thousands  to  read,  the  shame  of  Israel  and 
the  glory  of  Jesus.  In  view  of  such  a  concurrence 
of  circumstances,  it  is  easy  to  comprehend  that  some 
fathers  of  the  church  were  of  the  view  that  Pilate 
had  ordered  and  maintained  this  superscription  di- 
vinitus  imjnratus,  in  order  in  this  way  to  help  fulfil 
the  prophetic  word,  Ps.  ii.  6.  To  us,  at  all  events, 
this  little  trait  of  the  history  of  the  Passion  remams 
a  palpable  proof  of  the  truth  of  the  other  prophetic 
word,  Is.  xlvi.  10. 

7.  The  sacred  narrative  in  the  account  of  the 
Partition  of  the  Garments  might  well  have  deserved  a 


better  fate  than  to  have  given  occasion  for  the  most 
wretched  superstition  and  priestcraft  of  later  ages. 
The  legends  about  the  garments,  especially  about  the 
seamless  coat,  of  our  Lord,  cannot  be  here  all  given, 
but  only  be  rejected  with  a  word.  Compare  the 
writings  of  Dr.  J.  Gildemeister  and  H.  V.  Seibel, 
"  The  holy  coat  of  Treves  and  the  twenty  other  holy 
seamless  coats,"  Diisseldorf,  1844;  and  "  The  advo- 
cates of  the  coat  of  Treves  brought  to  silence," 
1845. 

8.  We  can  also  indicate  with  only  a  word  wliat 
the  poetry  and  painting  of  the  church  have  done  for 
the  glorifying  of  this  bloody  scene  of  the  Passion. 
Compare  the  beautiful  hymn :  Vexilla  regis  prodeunt ; 
the  Siahat  Mater  [Exquisite  in  poetry,  but  so  unhap- 
pily and  deeply  defiled  by  Mariolatry. — C.  C.  S.],  the 
Impropera,  the  Miserere  of  Allegri,  the  famous 
paintings  of  Poussin,  Guo,  and  innumerable  others. 
Comp.  Staudenmeyer,  I.  c.  p.  440  seq. 

nOMILETICAL  AIS'^D  PRACTICAL. 

Jesus  has,  as  the  true  Sin-offering,  suffered  with- 
out the  gate,  Heb.  xiii.  11,  12. — Jesus  reckoned 
among  the  transgressors;  this  word  considered  in  the 
light  of  the  history  of  the  Crucifixion  of  our  Lord, 
points  us  :  1.  To  Israel's  shame ;  2.  to  Jesus' glory ; 
3.  to  the  Father's  counsel ;  4.  to  the  Christian's  boast ; 
5.  to  the  world's  hope. — To  whom  do  we  in  our  own 
eyes  belong — to  the  transgressor  who  deserved  what 
He  suffered,  or  to  those  justified  through  His  blood 
and  reconciled  with  God  ? — The  Lord  of  glory  upon 
the  summit  of  shame,  the  Prince  of  life  among  the 
murderers. — Tiie  high  value  of  our  Lord's  w'ords  on 
the  cross  for  His  dearly-purchased  church. — How 
each  single  word  of  the  first  utterance  on  the  cross 
is  a  new  pearl  in  the  shining  crown  of  our  Lord:  1. 
He  prays  in  the  hour  of  crucifixion ;  2.  He  prays  to 
God  as  to  His  Father;  3.  He  prays  in  this  hour  for 
others ;  4.  for  enemies ;  5.  with  most  urgent  impor- 
tunity ;  6.  with  the  richest  result. — Not  the  murder 
of  the  Messiah  in  itself,  but  the  continued  and  ob- 
stinate rejection  of  the  apostolical  preaching,  tbq 
ultimate  cause  why  Israel  has  obtained  not  pardon 
but  punishment. — Here  is  more  than  Elijah,  2  Kings 
i.  10. —  Oravit  misericordra,  ut  oraret  iniseria,  Augus- 
tine.— The  first  prayer  of  our  Lord  on  the  cross  an 
entirely  unique  prayer:  1.  Unique  in  its  sublimity, 
a.  For  whom  prays  He  ?  b.  When  ?  c.  What  ?  2. 
unique  in  its  significance ;  this  prayer  is,  a.  the  crown 
of  His  earthly  life,  b.  the  consecration  of  His  cross, 
c.  the  image  of  His  heavenly  activity ;  3.  unique  in 
its  power,  it  serves,  a.  to  our  humiliation,  b.  to  our 
consolation,  c.  to  our  sanctification. — Jesus  on  the 
cross  the  Intercessor  for  His  enemies  and  the  exam- 
ple for  His  friends. — The  glorified  Jesus  the  object : 

1.  Of  frivolous  covetousness  (the  lot-casting  soldiers); 

2.  of  cold  indifference  (the  beholding  people) ;  3.  of 
cowardly  mocking  (the  insulting  rulers). — The  mock- 
ing upon  Calvary  the  crucifixion  of  the  heart  of 
Jesus. — How  with  the  mocking  at  the  cross  every- 
thing reaches  the  highest  culmination:  1.  The  sin; 
2.  the  suffering;  3.  the  grace  of  God  who  surren- 
ders His  Son  into  the  extreme  of  misery. — Jesus' 
foes,  even  when  they  curse,  arc  involuntarily  con- 
strained to  bless.  —  God's  way  in  the  sanctuary, 
Hab.  ii.  20.  We  see  upon  Calvary  a  God :  1.  Who 
keeps  silence ;  2.  who  rules ;  3.  who  thus  reconciles 
the  world  unto  Himself — Jesus  on  the  cross  tempted 
once  again,  yet  without  sin,  Heb.  iv.  15. — The  Chris- 


CHAP.  XXin.  39-43. 


375 


tian  crucified  with  Christ  must  also  often  yet  hear 
this  tempting  voice  and  repel  it. — "  The  world  loves 
to  blacken  that  which  shii^ps  "  [Bs  lieht  die  Welt,  das 
Strahlende  zu  schioarzen\.—'Y:\\Q  different  degrees  ot 
wickedness  m  those  who  mock  alike.— The  super- 
scription on  the  cross  a  speaking  proof  of  the  ador- 
able providence  of  God.  It  proclaims :  1.  The  inno- 
cence ;  2.  the  dignity  ;  3.  the  destiny  of  the  crucified 
Christ.  —  This  superscription :  1.  Written  in  three 
lano-uages ;  2.  read  by  the  Jews ;  3.  unchanged  and 
uncliangeable.— What  does  the  superscription  on  the 
cross  testify:  1.  Concerning  God;  2.  concernmg 
man;  3.  concerning  Christ ;  4.  concernmg  the  way 
of  redemption  ;  5.  concerning  the'hope  of  the  future. 
—This  superscription:  1.  Was  read  by  all;  thou 
surely  wilt  not  go  unheeding  by  ?  2.  it  was  offensive 
to  many  ;  thou  surely  wouldst  for  all  that  not  alter 
anything  therein  ?  3.  one  man  has  stubbornly  main- 
tained it  (Pilate) ;  thou  surely  wilt  not  let  it  be  taken 

from  thee  ?  . 

Starke:  — Osiander:— Christ  has  been  wiihiig 
to  be  reckoned  among  the  transgressors,  that  we 
might  come  into  the  number  of  the  children  of  God 
—This  is,  so  to  speak,  the  supreme  masterpiece  ot 
the  Mediator,  that  He  knows  bow  to  make  an  inter- 
cession out  of  that  of  which  others  would  have  made 
an  accusation.— The  best  we  can  entreat  for  ourselves 
and  others  is  forgiveness  of  sins.— It  is  equitable  to  have 
more  compassion  on  those  that  sin  ignorantly  than  on 
those  that  sin  maliciously.— iVona  Blbl.  Tub. ;— The 
crucified  Jesus  to  the  Jews  a  stumbling-block,  to  the 
Greeks  foolishness,  but  to  us,  &c.,  1  Cor.  i.  23,  24.— 
It  is  a  terrible  sua  to  give  occasion  for  the  name  oi  God 
and  Jesus  to  be  blasphemed  among  the  heathen, 
Rom  ii  24.— All  languages  and  tongues  have  a  share 
in  Jesus  the  King.— Heubner  :— Christ  prays  for  all 
the  authors  of  all  His  sufferings.— The  most  glorious 
liearui"-  of  the  praver  of  Jesus  is  yet  reserved  in  the 
future^onversion  "of  Israel.— If  Jesus  then  prayed 
for  His  enemies,  He  will  now  continue  to  pray  also 
for  penitents  and  beUevers.— Arndt:— The  super- 


scription over  the  cross. — The  partition  of  the  gar- 
ments:— Krdmmacher: — The  CriKifixion:  1.  Jesus' 
arrival  at  His  death-mount ;  2.  the  act  of  crucifixion : 
3.  the  erected  cross.    The  Partition :  1.  The  Testator ; 

2.  His  bequest ;  3.  the  heirs.  The  Superscription  : 
Jesus  on  the  cross  a  King:  1.  His  majesty  :  2.  His 
victory;  3.  the  founding  of  His  kingdom;  4.  His 
judgments;  5.  His  government.— "Father,  forgive": 
1.  C\)ntents  of  the  prayer;  2.  grounds  justifying  it; 

3.  limits  within  which   it  finds   acceptance. — Van 
Oosterzee  : — The  crucifixion  a  union  without  com- 
pare: 1.  Of  triumph  and  baseness ;  2.  of  ignominy 
and  majesty:  3.  of  caprice  and  providence;  4.  of 
condemnation  and  acquittal ;  5.  of  earth  and  heaven. 
In  conclusion,  the  double  question:  Belongest  thou 
to  those  who  crucify  Christ  afresh,  or  to  those  who  iu 
truth  are  crucified  with  Christ  ?—Vinet  :—ies  cowi- 
pHces  de  la  crucification  du  Seigneur. — J.  Saurin  : — 
Nouv.  Disc.  i.  p.  365,  sur  la  priere  de  Jesus  Christ 
pour  ses  bourreaux. — W.  Hofacker,  I.  c.  p.  311  :— 
The  magnificent  sunset  of  the  life  of  Jesus  Christ 
on    Calvary.  —  The  world-atoning   death   of  Christ 
in  its  mighty  working.— The  words  on  the  cross : 
Septem  folia  semper  viventia,  quce  vilis  nostra,  cum 
in    crucem    elevata  fuit,    eminit.      Bernard.       The 
first :  res  miranda,  Judcd  clamant :  crucifge,  Chrlstus 
clamat:    ignosce.      Magna    illorum    iniquitas,    scd 
major   tua,   o  Bomine,  pieias.     Idem.  —  Schleier- 
MACHER,  Fred.  ii.  p.  436  seq.  .-—The  mystery  of  re- 
demption in  connection  with  sin  and  ignorance:  1. 
The  redeeming  suffering  of  Jesus  was  a  work  of 
ignorance;    2.  but  the  redemption  which  proceeds 
from  Him,  the  farther  it  goes,  abolishes  so  much 
more  the  excuse:  "They  know  not  what  they  do.'^ 

Tiiolcck:— The  intercession:   1.  The  thought  ot 

the  Redeemer  at  this  word ;  2.  the  thoughts  which  it 
must  call  forth  in  us.— NiTzscu :— The  execution  of 
Jesus  in  its  connection  with  other  works  of  the 
world  and  of  the  temper  of  the  world.— Palmer  _:— 
Christ  between  the  malefivctors.— For  further  cita- 
tions, see  Lange  on  the  parallels. 


c.  THE  PENITEKT  THIEF  (Vss.  39-13). 

^Q         And  one  of  the  malefactors  which  were  hanged  railed  on  hhn,  saying,  If  thou  be 

!./tmii«  remember  V  O.'l  remember  me  when  tliou  eomestmlo  [m]  thy  kmgilom. 

43  And  S  S  nS  1dm,  V^crUy  I  say  unto  tl.ce,  To-day  sb.U  thou  be  v.tth  me  ,n 

paradise.  ^ 

.  Vs  39.-Accordin.  to  the  rcadlB,  of  Tiscbendorf,  LMcyer,  TrccUcs,  Alford] :  o^x^  -  -"  after  B.,  [Cod.  Sm.,]  C.  , 
^■'y^f'^J^^'^^t^!^Zr\^-^o<^ors  around,  who  at  least  have  not  a  fellow-sufferin,  to  restram  them 
fron.  i^o^  cruoUy  t^war^^a^^  ^^ 


'Ir)(7oC  is  supi'orted  by  the 


EXEGETICAL  A^'D  CKITIC.VL. 


Vs 
were 
Mark 


according  to  Luke,  only  by  one.  The  different  har- 
monistic  attempts  to  remove  here  all  appcnirance  ot 
contradiction  are  iamiliar.  ^c.  Lange  J/««/u«.  p. 
5-^5      The  view  of  Lange,  that  we  mustmake  a  dis- 


iTs.  39.  And  one  of  the  imaefactors  whioh  j  J;- j^,;^^;^;;V^;^)^^J-^^,,<,,^^.;v  in  the  fol- 

f^^3r^^st^oSe;;ty  ^-r^^  I  s:^^ -->•.  — ^^'  ^^^^^  ^^^  ^^^"-  -'' '-  --'' 


376 


THE   GOSPEL  ACCORDING  TO  LUKE. 


only  of  the  impenitent,  the  former  also,  on  the  other 
hand,  of  the  better-minded  robber,  who  had  begun 
as  well  as  his  fellow  to  urge  our  Lord  to  leave  the  cross, 
but  had  soon  given  up  this  earthly-minded  expecta- 
tion— this  view  diminishes  the  difficulty  without  doubt, 
but  yet  does  not  wholly  remove  it.  For  even  in  this 
way  the  psychological  objection  cannot  be  refuted 
as  to  how  so  sudden  a  conversion  could  all  at  once  have 
arisen  in  the  soul  of  the  penitent  thief,  and  as  to 
svhether  it  is  not  in  contradiction  to  the  nature  of  an 
unfeigned  conversion,  when  the  penitent  begins  his 
conversion  with  rebuking  a  feUow-sinner  on  account  of 
an  act  which  he  himself  had  only  a  few  moments  be- 
fore been  committing.  We  rather  assume  (Ebrard), 
that  Matthew  and  Mark  express  themselves  indefi- 
nitely ;  that  they  meant  only  to  give  the  ffenus,  but 
not  the  number  of  the  last  class  of  the  scoffers,  and 
that  it  was  reserved  for  Luke  to  instruct  us  more 
fully  about  a  particular  which,  in  the  Pauline  Gospel 
of  justification  by  free  grace,  is  so  very  peculiarly  in 
its  place. 

Vs.  40.  Dost  not  even  thou  fear  God  ? — 
It  is  not,  therefore,  the  blasphemmg  of  Jesus  in  itself 
which  gives  occasion  for  this  outspoken  rebuke, 
but  the  frivolous  forgetfuhiess  of  God,  the  lack  of 
the  fear  of  God  which  manifests  itself  in  the  words 
of  a  man  who  is  now  suffering  the  same  punishment 
with  Jesus,  whom  he  blasphemes,  and  who,  therefore, 
now  at  least  ought  to  have  exhibited  a  more  serious 
temper.  But  now  the  powerful  antithesis  with  this 
word :  iv  TCf)  avT(5  Kpi/xan,  comes  before  his  awaken- 
ing consciousness  of  faith,  and  he  expresses,  as 
strongly  as  possible,  the  heaven-wide  distinction 
which  exists  between  the  Saviour  and  the  companions 
of  His  fate. 

Vs.  41.  And  we  indeed  justly,  sc.  eV  rtS  Kpi- 
fj-ari  icrnev. — He  knows  himself  to  be  before  God  a 
man  as  guihy  as  the  companion  of  his  fate,  although 
he  censures  his  blasphemy. 

This  man  hath  done  notliing  amiss,  ovSh 
aroTTou. — Nothing  censurable,  evil.  Comp.  2  Thess. 
iii.  2.  "  The  mild  expression  denotes  innocence  the 
more  strongly."  (Meyer).  Even  had  the  robber  said 
nothing  more  than  this,  yet  he  would  awaken  our 
deepest  astonishment,  that  God — in  a  moment  wherein 
hterally  all  voices  are  raised  against  Jesus,  and  not  a 
friendly  word  is  heard  in  His  favor— causes  a  witness 
for  the  spotless  innocence  of  the  Saviour  to  appear 
on  one  of  the  crosses  beside  Him.  This  murderer  is 
the  last  man  who  before  Jesus'  death  deposes  a  tes- 
timony in  honor  of  Him.  But  now  he  soon  shows  a 
yet  clearer  and  firmer  faith,  while  he  directs  his  look 
upon  the  middle  cross,  and  now  begins  to  speak  no 
longer  of,  but  Co,  Him  Himself. 

Vs.  42.  Jesus,  remember  me.— He  desires  no 
instantaneous  hberation  from  the  cross,  on  which  he 
on  the  contrary  is  convinced  that  he  must  die,  but 
he  desires  solely  and  smgly  that  our  Lord  in  grace 
may  remember  him,  and  receive  him  into  His  kino-- 
dom.  Undoubtedly  he  is  not  wholly  free  from  earthfy 
Messianic  expectations,  and  here  is  thinking  not  of 
the  heaven  in  which  our  Lord  after  His  death  would 
be,  but  he  represents  to  himself  the  moment  when 
the  Messiah  comes  in  His  kingly  glory  to  erect  His 
kmgdom  upon  earth,  and  desires  that  he  then,  awak- 
ened from  the  grave,  may  enter  in  with  Him  into  the 
joy  of  his  Lord.  Comp.  Matt.  xvi.  28.  But  even 
on  this  interpretation  his  prayer  is  assuredly  one  of 
the  boldest  and  most  surprising  that  has  ever  been 
uttered.  A  crucified  malefactor,  the  first  that  has 
fuUy  understood  the  deep  sense  of  the  superscription 


over  the  cross,  and  becomes  the  herald  of  the  royal 
dignity  of  our  Lord,  in  the  same  instant  in  which  the 
Messianic  hope  of  the  apostles  themselves  was  most 
vehemently   shaken— of  a  truth   this   phenomenon 
may  be  called  one  of  the  brightest  pomts  of  hght  in 
the  history  of  the  last  hours  in  the  hfe  of  our  Lord  ! 
And  even  if  we  assume  that  he  had  previously  heard 
andseen  our  Lord ;  that  he,  although  a  murderer,  could 
not  yet  have  been  a  hardened  felon ;  that  he  attentively 
observes  Jesus  in  the  last  hours,  and  that  the  approach 
of  death  had  filled  him  with  the  deepest  seriousness, 
yet  all  this  clears  up  for  us  only  a  part  of  the  riddle' 
which  finds  singly  and  solely  its  full  solution  in  the 
ftuth  of  God's  free  grace,  which  has  in  this  very  mo- 
ment in_  fullest  abundance  glorified  itself  in  the  rob- 
ber, while  it  had,  we  may  believe,  even  previously 
prepared  him  by  all  the  circumstances  of  his  life  for 
this  courageous  faith  and   this  sincere  conversion, 
which  comes  to  hght  here  in  him  in  so  surprising  wise! 
An  examination  of  the  history  of  the  psychotogicai 
development  of  his  inner  life,  which  commends  irself 
by  great  originaUty,  see  m  Lange,  Leben  Jesu,  ii.  p. 
1568.   Only  in  this  way  does  it  become  exphcable 
how  he   in  clearness  of  knowledge,  in   strength  of 
faith,  as  well   as   in   courageousness  of  conlession, 
could  be  so  far  prominent  above  all  others,  and  be^ 
hold  now  a  source  of  hfe  and  a  royal  throne  in  the 
cross,  that  even  for  the  most  advanced  disciples  was 
a  stone  of  stumbling  and  a  rock  of  offence.    [Trench's 
conjecture  appears  to  be  a  reasonable  one,  that  this 
robber  may  have  been  a  companion  of  Barabbas,  and 
that  both  these  Kriffrai  may  have  belonged  to  that 
class  of  turbulent  zealots  for  freedom  who  had  already 
begun  to  appear  in  the  Jewish  land,  and  who,  like 
the  Greek  Klephts  in  Turkish  times,  united  audacious 
wickedness  with  a  perverted  but  ardent  feeling  of 
devotion  to  their  country.     The  fact  that  Barabbas 
had  just  about  this  time  "  made  a  sedition,"  which 
imphes  accomphces,  who  were  not  like  himself  re- 
leased, but  doubtless  punished,  lends  weight  both  to 
the  conjecture  that  some  vague  Messianic  longings 
may  have  been  mixed  up  with  his  crime,  and  that 
this  man  may  have  been  a  participant  of  it.   A  nature 
led  through  the  very  strength  of  noble  impulses  into 
prune,  might  weU  be  more  receptive  of  Divine  grace 
in   the   hour  of  utter  disenchantment   and  of  "mor- 
tal agony,  than  that  of  a  common  ruffian.    Of  course, 
this  must  remain  only  a  conjecture,  but  I  think  we 

may  be  free  to  say,  a  not  improbable  conjecture. 

C.  C.  o.] 

Vs.  43.  And  Jesus  said  imto  him :  To-day. 
—We  can  but  faintly  guess  what,  for  the  suffermg 
Saviour,  a  word  like  this  must  have  been.  Over 
against  all  the  voices  of  blasphemy  He  has  observed 
steadfiist  silence ;  but  such  a  petitioner  He  permits 
not  to  wait  a  moment  for  an  answer.  He  promises 
to  him  something  much  higher  than  he  had  desired 
— the  highest  that  he  could  pray  or  conceive — Para- 
dise, and  that  even  to-day,  and  in  fellowship  with 
Him.  Senseless  is  the  combination  To-day  with 
A  67a.  ffoi,  of  which  Theophylact  already  speaks,  and 
which  is  vindicated  m  particular  by  Roman  Cathoho 
exegetes,  in  order  as  much  as  possible  to  weaken  the 
proof  which  has  always  been  derived  from  this  word 
on  the  cross  against  the  doctrine  of  Purgatory.  It 
is  self-evident  that  our  Lord  spoke  to-day,  not  yester- 
day ;  never  has  He  so  pleonastically  expressed  Him- 
self; moreover,  on  this  interpretation  the  so  thor- 
oughly definite  promise  would  lose  all  precision.  But 
now  there  is  unplied  nothing  less  in  it  than  first  the 
assurance  that  the  murderer  should  die  even  to-day. 


CHAP.  XXIII.  39-43. 


J77 


and  that  with  the  Saviour,  while  He  had  perhaps 
feared  that  he  should  have  to  languish  slowly  away, 
hanging  yet  one  or  several  days  upon  the  cross  [as 
we  know  was  frequently  the  case  in  crucifixion,  be- 
fore death  ensued. — C.  C.  S.] ;  a  promise  which  was 
fulfilled  a  few  hours  later  by  the  erurifragium.  But 
at  the  same  time  our  Lord  promises  him  Paradise,  a 
word  whose  whole  sweetness  in  such  a  mouth,  for 
such  ears,  could  only  be  experienced  if  one  had  him- 
self hung  there  with  the  Saviour  upon  the  cross. 
We  have,  however,  by  this  Paradise  to  understand 
not  the  heavenly  Paradise,  2  Cor.  xii.  4;  Rev.  ii. 
7,  but  that  part  of  Sheol  which  is  opposed  to  Gehenna, 
and  which  was  also  named  Paradise,  and  moreover, 
apparently,  "  Abraham's  bosom."  Nothing  else  could 
the  forgiven  one  understand,  who  unquestionably 
had  grown  up  entirely  within  the  sphere  of  the  Is- 
raelitish  popular  expectations ;  nothing  else  could 
the  Saviour  have  had  in  view,  since  He  undoubtedly 
from  His  death-hour  to  the  resurrection  morning, 
must  abide  in  the  condition  of  separation.  "  Dubium 
non  est,  quin  Chrisius  ita  locutus  sit,  qiiomodo  sciebat, 
a  latrone  inteUiffi."  Grotius.  In  the  assurance  of  a 
being  with  the  Lord  in  this  Paradise,  there  is  at  the 
same  time  included  for  the  Penitent  Thief  the  prom- 
ise of  the  resurrection  of  the  just,  and  of  further 
participation  in  the  blessings  of  the  Messianic  king- 
dom. Respecting  the  Jewish  popular  conception  of 
the  future  state,  comp.  Sepp,  iii.  p.  557  seq. 


DOCTRINAL  AND  ETHICAL. 

1.  The  history  of  the  Penitent  Thief  may  in  the 
fullest  sense  of  the  word  be  called  an  Evangelium  in 
Evangelio.  The  inner  truth  and  beauty  of  this  ac- 
count of  Luke  strikes  the  eye  with  special  clearness, 
when  we  compare  it  with  that  which  the  Apocryphal 
Gospels  have  to  relate  about  this  man,  whom  tradi- 
tion has  named  varyingly,  Titus,  Demas,  Vicinus, 
and  Matha.  According  to  the  Arabic  Evangelmm 
Infant'us,  ch.  23,  see  Thilo,  Cod.  Apocr.  I.  p.  93, 
the  man  had  already  protected  the  child  Jesus  on  the 
flight  to  Egypt,  against  the  wickedness  of  the  second 
robber,  and  our  Lord  then  for  a  reward  therefor,  fore- 
tells to  His  mother  with  childish  lips,  what  thirty 
years  afterwards  should  take  place  on  Calvary  with 
these  two.  The  Gospel  of  Nicodemus,  ch.  26,  even 
proceeds  to  tell  us  about  the  meeting  of  this  man 
with  Enoch  and  Elijah  in  Hades.  Does  there  now 
exist  between  these  narratives  and  the  account  of 
Luke  no  other  distinction  than  between  secondary 
and  primary  myth-foi-mations  ? 

2.  The  beatitude  uttered  upon  the  Penitent  Thief 
appears  to  have  preceded  the  commendation  of 
Mary  to  the  disciple  John  (John  xix.  25-27),  so  that 
we  have  here  before  us  in  Luke,  not  the  third,  but 
the  second  word  on  the  cross. — According  to  the 
course  of  the  Synoptical  representation,  the  mockery 
follows  so  quickly  upon  the  crucifixion,  and  the  scene 
between  our  Lord  and  the  Penitent  Thief  so  quickly 
upon  the  mockery,  that  it  appears  forced  to  insert 
the  Johannean  account  between  the  one  and  the 
other  event.  On  internal  grounds,  moreover,  we  con- 
sider it  as  much  more  probable  that  our  Lord  pro- 
vided for  His  mother  only  after  He  had  previously 
saved  this  sinner,  than  the  reverse ;  the  spiritual  at 
every  time  with  Him  preceded  the  natural.  The 
first  word  on  the  cross  was  for  His  enemies,  the 
second  for  a  penitent  sinner,  only  the  third  for 
His  sorrowing  mother,  while  then  finally  the  i'ourth 


reveals  to  us  His  own  anguish  of  soul ;  thus  does  the 
circle  draw  ever  closer  together. 

3.  Brief  as  the  utterance  of  the  Penitent  Thief 
was,  yet  there  is  nothing  lacking  to  it  that  belongs 
to  the  unalterable  requirements  of  a  genuine  con- 
version,— sense  of  guilt,  confession  of  sin,  simple 
faith,  active  love,  supplicating  hope, — all  these  fruits 
of  the  tree  of  the  new  hfe  we  see. here  ripen  during  a 
few  moments.  The  address  of  our  Lord,  on  the 
other  hand,  comprehends,  as  it  were,  in  a  short  sum- 
mary, the  whole  riches  and  the  glory  of  redemption. 
The  first  word  on  the  cross  gives  us  a  view  into  His 
High-priestly  heart.  His  kingly  character  reveals 
itself  in  the  second.  Grace  and  majesty  suddenly 
diffuse  their  bright  beams  through  the  night  of  the 
deepest  humiliation.  We  wonder  not  that  history 
gives  us  no  account  of  an  answer  of  the  forgiven 
robber  to  the  promise  of  the  Saviour.  On  a  cross 
there  is  not  long  or  much  speaking,  and  how,  more- 
over, could  he  have  found  words  for  his  thanks ! 
But  without  doubt  the  consolation  of  this  promise 
illumined  his  last  hours,  and  he  stands  forth  before 
our  eyes  as  the  first  fruits  of  the  milhons  of  subjects 
whom  the  King  of  the  kingdom  of  God  has  won 
even  on  His  cross,  and  through  the  same. 

4.  The  possibility  of  a  conversion  even  in  the  last 
moments  is  undoubtedly  established  by  the  example 
of  the  Penitent  Thief ;  the  impenitent  companion  of 
his  fate,  however,  proclaims  quite  as  powerfully  by 
his  terrible  end,  how  dangerous  it  is  to  postpone 
conversion  so  long. 

5.  The  second  word  of  our  Lord  on  the  cross 
contains  a  very  significant  intimation  in  respect  to 
His  Descensus  ad  Inferos,  with  whicli  the  yet  further 
developed  teaching  of  1  Peter  iii.  18  ;  iv.  6,  &e.,  is 
in  no  way  in  contradiction ;  but  at  the  same  time  it 
renders  not  less  than  Phihp.  i.  23  ;  Rev.  xiv.  13,  and 
many  other  passages  of  the  New  Testament,  a  power- 
ful testimony  against  the  Roman  CathoUc  doctrine 
of  Purgatory. 

6.  The  two  robbers  on  the  cross,  the  representa- 
tives of  the  whole  human  race  in  its  diverse  behavior 
towards  Jesus.  The  crucified  Jesus  also  the  fall  and 
the  rising  of  many,  Luke  ii.  34.  The  beatitude  pro- 
nounced upon  the  Penitent  Thief  a  type  of  the  great 
judgment  day. 

HOJIILETICAL  AND  PRACTICAL. 

The  three  crosses. — The  hill  of  death  a  place  of 
triumph. — Calvary  shows  us:  1.  The  triumph  of 
stubborn  wickedness;  2.  the  triumph  of  penitent 
faith  ;  3.  the  triumph  of  redeeming  love. — The  view 
of  death  cannot  of  itself  break  the  froward  heart. — 
The  rebuke  of  the  sin  of  our  neighbor  a  difficult  but 
holy  duty. — The  diflerent  ways  in  which  two  siuners 
proceed  towards  the  terrors  of  eternity. — The  despe- 
rate cry  for  help  and  the  beUeving  petition  for  re- 
demption.— How  the  penitent  looks  upon  tlie  Sa- 
viour, how  the  Saviour  looks  upon  the  penitent:  1. 
The  sincere  penitent  is  a.  humble  in  the  acknowledg- 
ment of  guilt,  b.  eager  for  salvation  in  coming  to 
Christ,  c.  courageous  in  the  confession  of  tlie  Sa- 
viour ;  2.  the  Saviom-,  a.  accepts  the  confession  of 
guilt,  b.  hears  the  humble  prayer,  c.  crowns  the  cour- 
ageous hope. — The  theatre  of  judgment  changed 
into  a  working  place  of  grace. — How  penitent  faith 
may  expect  after  the  hour  of  death  :  L  The  joy  of 
Paradise ;  2.  the  joy  of  Paradise  with  Jesus ;  3.  the 
joy  of  Paradise  immediately  after   death. — As  the 


378 


THE   GOSPEL  ACCORDING  TO   LCJKE. 


Father  so  also  the  Son  does  exceedingly,  abundantly, 
above  all  that  we  can  ask  or  think,  Eph.  iii.  20. — 
Conversion  in  the  hour  of  death:  1.  Possible,  cer- 
tainly; 2.  but  yet  rare  ;  and  3.  only  to  be  expected 
when  one  does  not  stubbornly  and  presumptuously 
strive  against  the  drawings  of  the  prevenient  grace 
of  God. — Wonderful  guidance  of  God,  which  at  the 
boundary  of  life:  1.  Gives  the  sinner  yet  to  find  his 
deUverer ;  2.  gives  the  King  of  the  kingdom  of  God 
even  yet  to  find  one  of  His  subjects. — For  God's 
grace  no  sinner  too  vile. — Salvation  and  damnation 
in  a  certain  sense  already  decided  before  the  hour  of 
death. 

Starke  :  — Men  are  not  of  one  kind,  as  not  in  life, 
so  not  in  death. — Beentius  :  It  is  an  infalHble  token 
of  a  sound  and  true  repentance  when  one  acknowl- 
edges God's  judgment  upon  himself  as  righteous,  and 
publicly  praises  the  same. — The  Christian  is  under 
obligation  to  dehver  the  innocence  of  the  innocent. 
— How  profitable  it  is  to  talk  with  the  suffering 
Jesus. — The  eye  of  hope  must  look  farther  than 
upon  the  visible  things  of  this  world,  1  Cor.  xv.  19. 
— It  is  not  the  "  with  Me,"  that  comes  first,  but  the 
"through  Me."  —  God's  acceptance  of  a  fervent 
prayer  is  not  delayed. — Beentius  : — Christ  has  again 
opened  the  closed  Paradise. — Man  will  after  death  be 
either  with  Christ  or  with  the  devil. — Whoever  re- 


mains in  his  suflFering  steadfastly  united  with  Jesus, 

will   also   remain  united  with  Him  in  His  glory. 

Heubnee  : — The  suddenness  of  this  conversion  should 
excite  no  doubt,  for:  1.  It  is  bound  to  no  conditions 
of  time  ;  2.  there  was  found  in  the  thief  everything 
that  precedes  conversion  ;  3.  undoubtedly  there  was 
here  a  miracle  of  grace  in  order  to  reveal  the  power 
of  the  death  of  Christ,  even  to  coming  generations. 
— This  is  what  every  poor  sinner  should  daily  pray : 
Lord,  remember  me. 

Compare  the  well-known  inscription  on  the  grave 
of  Copernicus :  "  Non  parent  Paulo  veniam  requiro, 
graiiam  Petri  neque  posco,  sed  quam  in  crucis  ligno 
dederis  lafroni,  sedulus  oro." — The  sermon  of  Chry- 
sostom,  Dc  latrone,  and  that  of  Melanchthon  in  Bret- 
schneider,  Corpus  Reform,  ii.  pp.  4'78-48'7. — The  Pas- 
sion Weeli's  sermons  of  Riegee,  p.  641-643. — Sau- 
RiN : — Sur  les  deux  brigands,  p.  403. — T.  Theeemin  : 
— The  Cross  of  Christ,  the  third  sermon. — F.  Aeens, 
Preacher  in  Osnaburg : — The  value  of  the  grace  on 
Calvary  set  forth  in  one  of  the  crucified  tliieves. — 
Thomasius  : — Our  own  death-hour  in  the  light  of  this 
history.— Dr.  J.  J.  Rambach  :  1.  The  prayer  of  the 
malefactor  ;  2.  the  answer  of  the  Saviour. — Palmer  : 
— Christ  between  the  robbers. — Kecmxiacher  : — The 
robber :  1.  A  look  into  the  heart  of  both  robbers ; 
2.  into  the  great  kingly  word  of  Immauuel. 


B.  The  End  of  the  Conflict.     Ch.  XXIII.  44-56. 

1.  The  Repose  of  Death  (Vss.  44^6).  . 

(Parallel  with  Matt,  xxvii.  45-50  ;  Marie  xv.  33-37 ;  John  xis.  28-30.) 

44  And  it  was  [uow'J  about  the  sixth  hour,  and  there  was  [came,  eyeVero]  a  darlmess 

45  over  all  the  earth  [land]  until  the  ninth  hour.     And  the  sun  was  darkened,  and  the 

46  vail  of  the  temple  was  rent  in  the  midst.  And  when  Jesus  had  cried  with  a  loud  voice, 
he  said,  Father,  into  thy  hands  I  commend  [commit]  my  spirit :  and  having  said  thus, 
he  gave  up  the  ghost  [expired,  ecfeVi/cucre;/]. 

1  Vs.  4-4.— 'HSj;  may  hero  he  confidently  received  into  the  text.  [Found  in  B.,  C,  L.  Cod.  Sin.  omits  it.  Tregelles 
brackets  it.  Lachmann,  Tischendorf,  Meyer,  Alford  adopt  it.  Has  dropped  out  of  the  MSS.  from  its  resemhlance  to  the 
preceding  t]v  Se  which  is  found  in  nearly  all  the  MSS.  that  omit  rjSjj,  instead  of  xat  riv  or  r]v,  which  those  have  that  read  ijSij 
— C.  C.  S.] 

of  our  Saviour's  side,  he  coincides  again,  in  the  rather 
detailed  description  of  His  burial,  with  the  other 
Evangelists. 

Vs.  44.  A  darkness.  —  Respecting  the  cause, 
the  character,  and  the  historical  certainty  of  this 
darkness,  comp.  Lange  on  Matt,  xxvii.  40.  Entirely 
without  ground  do  the  Jews,  in  the  Gospel  of  Nico- 
demus,  tell  Pilate  (ch.  xi.)  that  an  ordinary  eclipse 
took  place.  See  Tiiilo,  p.  592.  The  Avell-known 
testimony  of  Phlegon,  to  be  sure,  we  also  should  not 
venture  to  use  to  prove  therewith  the  credibility  of 
this  Evangelical  account,  since  he  speaks  rather  of  a 
natural,  although  more  than  ordinarily  deep  darken- 
ing of  tlie  sun,  as  to  which,  moreover,  it  is  still  doubt- 
iul  in  which  year  of  the  202d  Olympiad  it  took  place. 
Yet  whoever  holds  our  Lord  for  Him  for  whom  He 
declared  Himself,  will,  in  this  mourning  of  nature  at 
the  death  of  Jesus,  be  as  far  from  finding  anything 
incredible  as  anything  insignificant.  Unquestionably, 
there  are  mythical  accounts  of  similar  natural  mani- 
festations even  at  the  death  of  Romulus,  of  Ca3sar, 
and  others ;  but  what  in  the  sphere  of  profane  history 


EXEGETICAL  AND  CEITICAI;. 

-Synoptical  Remarks. — The  more  the  history  of  the 
Passion  hastens  towards  its  end,  the  more  evidently 
does  it  appear  that  Luke  sums  up  his  narrative  in  few 
words.  The  commendation  of  Mary  to  John,  the  la- 
mentation of  our  Lord  upon  the  cross,  the  last  refresh- 
ment of  the  Dying  One,  he  passes  over.  On  the  other 
hand,  he  gives  account  of  the  rending  of  the  veil  in 
the  temple  immediately  before  our  Saviour's  death,  al- 
though from  Matthew  it  appears  that  this  took  place 
simultaneously,  or,  indeed,  even  a  moment  later.  In 
\dew  of  the  rapid  succession  of  events,  it  is,  however, 
almost  impossible  to  speak  hero  of  former  and 
latter.  We  also  owe  to  Luke  alone  the  communica- 
tion of  the  last,  the  seventh  word  on  the  cross,  and 
the  statement  of  the  miracles  during  the  dying  of  our 
Lord.  He  attaches  himself,  although  he  is  very 
brief,  more  to  Mark  than  to  Mattliew,  and  while  he, 
like  the  other  Synoptics,  passes  over  in  silence  the 
breaking  of  the  legs  of  the  robbers  and  the  piercing 


CHAP.  XXni.  44-46. 


}79 


is  invention,  may  none  the  less  in  the  sacred  history 
be  true.  And  if,  in  certain  Rabbinical  writings,  the 
death  of  famous  men  is  compared  to  the  darkening 
of  the  mid-day  sun,  these  expressions  are,  at  all 
events,  later  than  our  Evangelical  narratives,  and 
may  indeed,  moreover,  have  very  well  originated 
from  the  analogy  of  the  here-related  fact.  In 
a  word,  the  idea  so  strikingly  expressed  in  the 
familiar 

Sol  tibi  signa  dabit,  solam  quis  dicere  falsum 
audeat,  &c. 

has  become  reality.  As  respects,  particularly,  the 
account  of  Luke  itself,  it  might,  on  a  literal  inter- 
pretation, seem  as  if  he  meant  that  the  sun  until  the 
ninth  hour,  although  there  was  already  a  deep  dark- 
ness, yet  had  remained  all  the  time  visible,  but  that 
then,  in  the  moment  of  Jesus'  death,  the  sun  itself 
also  became  invisible.  But,  even  supposing  that  the 
genuineness  of  the  words  Kal  iaKOTta^-r]  6  tja..  were 
above  all  doubt  (De  Wette  disputes  this,  and  Gries- 
bach  is  also  for  omitting  them),  there  would  yet  be 
no  essential  difficulty  in  connecting  the  thought  thus, 
that  (vs.  45)  with  Kai  the  proper  cause  of  (tk^tos 
ic.T.X.  is  stated.  It  often  occurs  that  two  phenomena 
are  coordinated  or  arranged  together,  of  which  the 
second  constitutes  the  natural  ground  of  the  first. 
Precisely  the  same  interpretation  appears,  moreover, 
to  lie  at  the  basis  of  the  reading  which  appears  in 
B.,  C,  L.,  cursives,  Origen  [Cod.  Sin.  has  rod  r)\Lov 
eKXiTTovTos. — C.  C.  S.],  Tov  7]\iov  fKKiiiTOVTns.  The 
participial  clause  indicates  a  causal  connection,  and 
on  internal  grovmds  it  is  not  probable  that  Luke 
meant  to  give  an  account  of  a  great  darkness,  during 
which  the  sun  for  three  hours  yet  remained  con- 
tinually visible. 

Vs.  45.  And  the  veil  of  the  temple. — At- 
tempts have  been  made  to  explain  these  phenomena 
also  naturally,  as  a  mere  result  of  the  earthquake, 
of  which  Luke  has  given  no  particular  account. 
But  can  we  represent  to  ourselves  an  earthquake  by 
which — not  from  below  up  but  from  above  down — 
a  curtain  should  be  rent  which  was  one  finger  thick, 
thirty  ells  long,  woven  of  purple  and  scarlet,  and, 
according  to  the  testimony  of  Jewish  scholars,  re- 
newed from  time  to  time  ?  How  could  anything  of 
the  kind  take  place  without  other  buildings  in  the 
capital,  and  especially  the  temple,  having  suffered 
serious  harm,  and,  indeed,  without  their  having 
been  converted  by  the  convulsion  into  a  heap  of 
ruins?  Quite  as  arbitrary  is  the  conjecture  that  the 
curtain  was  old  and  worn  out  (Kuinoel),  as  well  as 
the  assumption  that  it  was,  perhaps,  too  tensely 
stretched  and  too  tightly  fastened  both  at  the  bottom 
and  on  the  two  sides  (Paulus).  Even  in  the  last 
case,  a  rending  through  an  earthquake  would  have 
been  impossible  without  a  simultaneous  rending  of 
the  walls  or  roof  of  the  temple.  As  to  the  rest, 
Luke  is  entirely  silent  as  to  the  sleeping  saints  whose 
resurrection  Matthew  relates  ;  but  that  John  passes 
over  all  these  miracles  appears  to  be  best  explained 
from  the  character  of  his  whole  gospel,  which  has 
less  reference  to  the  outer  revelation  of  the  glory  of 
the  Logos  than  to  the  spiritual  character  of  Plis 
whole  manifestation  and  activity.  Of  Luke's  account 
the  same  holds  good,  although  in  a  lesser  measure, 
which  Lange  has  remarked  in  respect  to  that  of  Mat- 
thew :  "  The  Evangelist  has  gathered  the  reminis- 
cences of  these  traits,  and  comprehended  them  in 
words  which,  in  effect,  have  the  resonance  of  a  hjTnn, 
without  thereby  losing  their  historical  character,  for 


here  the  history  itself  took  on  the  character  of  a 
hymn." 

Vs.  46.  Father,  into  Thy  hands.— It  is  in- 
volved in  the  nature  of  the  case  that  this  utterance 
must  be  placed  after  the  TSTfAeo-rai  of  John,  since 
he  also  states  the  substance  of  it  with  a  ■KapiiuKei'  rb 
TTv.  According  to  Matthew  and  Mark  also,  the  dy- 
ing Christ  cries  out  with  a  loud  voice,  but  what  He 
exclaims  Luke  alone  relates  to  us.  Here,  too,  we 
hear  from  His  lips  an  utterance  from  the  Psalms, 
Ps.  xxxi.  5.  (The  reading  of  Tischendorf,  Trapan- 
Siefiai,  deserves  the  preference  above  the  Recepfa, 
irapa.SiT)ffo/j.at,  which  appears  to  be  borrowed  from  the 
Septuagint,  Ps.  xxxi.  5.)  UapaTibeaS^ai  is  to  be 
understood  here  not  in  the  weak  sense  of  "  com- 
mend," but  in  its  proper  sense  of  "  commit,"  iradere. 
Into  the  Father's  mighty  hand  our  Lord  now  com- 
mits, as  a  precious  deposit,  the  spirit  which  is  ready 
to  depart  from  the  body,  and  departs,  therefore,  with 
composure  and  hope,  to  the  condition  of  separation 
(Paradise,  vs.  43),  preceding  the  Penitent  Thief  and 
all  his  fellow-redeemed. 

Expired,  i^iwiuaev. — So  also  Mark,  stronger 
still  Matthew,  a.(pr\Kiv  rh  Trvev/j.a,  emisit  spirituni. 
Even  then,  when  He,  according  to  the  nature  of  the 
case,  finds  Himself  in  deepest  dependence.  He  yet 
exhibits  and  uses  His  true  freedom  (John  x.  18),  and 
does  what  now  is  commanded  by  the  course  of  na- 
ture so  entirely  with  free  choice,  that  the  dying  be- 
comes not  only  His  present  lot,  but  also  the  supreme 
act  of  love  and  obedience. 


DOCTBINAIi  AND  ETHICAL. 

1.  Comp.  Lange  on  the  parallels,  and,  respecting 
the  significance  and  the  purpose  of  the  death  of  our 
Lord  itself.  Christian  Dogmatics. 

2.  The  last  word  of  our  Lord  on  the  cross  un-^ 
presses  on  all  the  rest,  as  also  on  His  whole  life,  the 
seal.  With  composed,  clear  spirit,  He  proceeds,  the 
immaculately  Pure,  into  eternity.  With  childlike 
trust  He  gives  His  spirit  into  the  Father's  guardian 
hand ;  with  joyful  hope  He  looks  towards  the  rest 
and  joy  of  death.  Only  after  He,  in  the  sixth  word 
on  the  cros-3,  has  rendered  account  of  His  completed 
work,  does  He  give  us,  finally,  in  addition,  knowledge 
of  His  personal  expectation.  A  word  of  Scripture  is 
the  torch  which  lights  Him  down  into  the  valley  of 
the  shadow  of  death ;  He  dies  with  the  Scriptures  on 
His  lips,  in  which  He  has  ever  lived.  Therefoie, 
also,  it  is  not  necessary  to  ascribe  to  the  Slst  Psalm  a 
direct  Messianic  signification ;  our  Lord  simply  takes 

a  word  of  Scripture  on  His  lips  as  an  expression  of 
His  own  iuward  state,  while  He,  doubtless  not 
casually,  passes  over  in  silence  that  which  the  poet 
immediately  adds :  "  Thou  hast  redeemed  me,  0  Lord 
God  of  truth."  What  David  in  a  certain  sense  ut- 
ters as  his  motto  of  Ufe,  that  He  uses  as  His  dying 
device. 

3.  The  darkening  of  the  sun  in  the  moment  of' 
the  dying  of  Jesus,  points  us  to  a  deep  hidden  con- 
nection between  the  realm  of  nature  and  that  of 
grace,  which  has  yet  been  but  little  investigated  by 
theologians.  Not  only  as  "sorrowing,  as  it  were, 
with  her  greatest  Son  "  (Hase),  does  nature  veil  her- 
self iu  a  mourning  garment,  but  where  the  Incarnate 
Lord,  through  Whom  all  things  were  made,  grows 
pale  iu  death,  there  docs  convulsed  nature  depose 
concerning  His  greatness  an  unetiuivocal  testimony. 
And  as  respects  the  rending  of  the  curtain,  the  Epistle 


380 


THE  GOSPEL  ACCORDING  TO   LUKE. 


to  the  Hebrews  (ch.  ix.  8)  refers  us  clearly  enough 
to  the  symbolical  significance  of  this  fact.  Appa- 
rently their  terror  at  the  occurrence  occasions  the 
first  involuntary  information  on  the  side  of  the  Jews, 
since  otherwise  they  would  have  been  glad  to  keep  it 
hidden.  Various  Jewish  traditions  respecting  the 
miracles  which  at  this  very  time,  about  forty  years  be- 
fore the  destruction  of  Jerusalem,  came  to  pass  in  tlie 
sanctuary,  we  find  collected  in  Sepp,  I.  c.  iii.,  p.  58b ; 
they  permit  the  faint  traces  of  the  truth  of  a  fact  to 
be  recognized,  whose  actual  occurrence  stands  more 
exactly  detailed  in  the  gospels.  As  respects,  finally, 
the  objection  that  in  the  Holy  Scriptures,  besides 
here,  there  exist  no  further  actual  allusions  to  the 
miracles  here  mentioned  at  the  death  of  our  Lord, 
we  can  in  part  very  well  acknowledge  this  without 
deriving  therefrom  any  unfavorable  inference  iu  re- 
ference to  the  Evangelical  narratives,  but  must  also 
refer  to  Rev.  xi.,  where  it  speaks  of  the  wakening 
of  the  two  witnesses,  a  revelation  connected  there- 
with, the  opening  of  the  heavenly  temple  (=the  rend- 
ing of  the  veil),  and  other  miracles,  which  involun- 
tarily remind  us  of  what  is  here  related. 

4.  The  dying  of  Stephen,  Huss,  Luther,  and 
others,  even  in  their  last  words,  an  echo  of  the  last 
words  of  our  Lord. 

5.  The  last  word  on  the  cross  an  unequivocal 
argument  for  the  personality  of  God,  as  well  as  for 
the  i^ersonaUty  of  the  human  spirit  and  its  individual 
immortaUty.  "Whoever  could  think  that  Jesus, 
with  these  words,  breathed  out  His  life  forever  into 
the  empty  air,  such  an  one  certainly  knows  nothing 
of  the  true,  living  spirit,  and,  consequently,  nothing 
of  the  living  God,  and  of  the  living  power  of  the 
Crucified  One."     Ullmann. 


HOMILETICAIi  AND  PRACTICAL. 

"  When  even  the  creation  is  stirred,  be  not  thou 
slumbering,  0  my  heart." — Light  and  darkness  in  the 
dying  hour  of  our  Lord  united  upon  Calvary:  1. 
Gloomy  night  in  nature,  and  therein  the  light  of  Pro- 
vidence ;  2.  gloomy  night  of  suffering,  and  therein  the 
light  of  Jesus'  greatness ;  3.  gloomy  night  of  death,  and 
therein  the  light  of  a  living  hope. — The  rent  veil ;  of 
what  it  gives  testimony :  1.  That,  a.  a  new  economy 
is  begun,  b.  a  perfect  atonement  effected,  c.  a  blessed 
fellowship  founded ;  2.  to  what  it  incites :  a.  to  be- 
lieving beholding,  b.  to  courageous  approach  (Heb. 
X.  19),  c.  to  holy  self-surrender. — Jesus'  death:  1. 
The  lowest  depth  of  His  humiliation :  2.  the  begin- 
ning of  His  exaltation. — "  Let  us  go  with  Him,  that 


we  may  die  with  Him,"  John  xi.  16. — A  pilgrimage 
to  Calvary  on  the  mortal  day  of  our  Lord  :  1.  What 
seest  thou  there  ?  2.  what  feelest  thou  there  ?  3.  what 
confessest  thou  there  ?  4.  what  promisest  thou  there  ? 
— The  ninth  hour ;  the  high  significance  of  tliis  mo- 
ment: 1.  For  our  Lord;  2.  for  His  friends  and  foes; 

3.  for  the  world  ;  4.  for  the  Father. — "  Ye  do  show 
forth  the  Lord's  death,"  ,1  Cor.  xi.  26. — Calvary  a 
school  for  Christian  life,  suffering,  and  dying. — Christ 
has:  1.  Died  ;  2.  died  for  us ;  3.  died  for  us  that  we 
also  might  die  with  Him. 

Starke  : — Darkness  is  finally  punished  with  dark- 
ness ;  consider  this,  ye  children  of  darkness. — Since 
Christ  has  died,  we  need  no  expiatory  sacrifice  more. 
— Christ  from  the  deepest  abandonment  passing  over 
into  the  highest  composure. — No  longer  in  the  hands 
of  His  enemies,  but  in  those  of  the  Father. — The 
saint  prays  not  only  in  the  beginning  and  the  con- 
tinuance, but  also  at  the  end  of  his  suffering. — Can- 
stein  : — Jesus  dies,  Hke  a  true  corn  of  wheat,  to 
bring  forth  much  fruit,  John  xii.  24. — Die  willingly 
where  God  wills,  for  Jesus  died  not  in  a  sumptuous 
canopied  bed,  but  poor  and  naked  on  the  cross. — 
Brentius  : — The  souls  of  the  righteous  are  In  God's 
hands,  and  no  torment  touches  them.  What  would 
we  more? — Heubner: — As  Jesus  did  all  that  He 
did  for  us,  so  also  for  us  was  this  prayer ;  He  has 
committed  our  souls  also  with  His  own  to  the  Fa- 
ther.— Steinmeyer  : —  The  last  word  on  the  cross 
proclaims  :  1.  The  glory  of  a  blessed  death  ;  2.  the 
glory  of  the  dying  Son  of  God ;  3.  the  glory  of  His 
high-priestly  sacrificial  death. — Draseke  : — The  death 
of  Jesus  as  culmination  and  completion  of  His  life. 
He  shows:  1.  A  supreme  composure  of  soul;  2.  su- 
preme love  to  man ;  3.  supreme  Mediatorial  power ; 

4.  supreme  Filial  glory. — Tholuck  : — How  the  Lord 
dies :  1.  AVith  inner  freedom ;  2.  with  clear  con- 
sciousness ;  3.  with  perfect  trust. — Arndt  : — Ys.  46 
as  cap-stone  of  the  last  words.  Taken  together:  1. 
The  first  two,  words  of  compassion ;  2.  the  two  fol- 
lowing, words  of  comfort  for  those  outwardly  and 
inwardly  forsaken ;  3.  the  last  throe,  words  of  strength- 
ening for  those  wrestUng  with  death. — Krummacher  : 
— Father,  into  Thy  hands.  The  How  and  Why 
of  the  death  of  Jesus. — Harms  : — The  word  "  for 
you  "to  be  weighed :  1.  The  faith  which  the  word 
demands ;  2.  the  repentance  which  it  effects ;  3.  the 
consolation  which  it  brings  with  it. — Schmidt: — How 
holy  and  awful  the  dying  of  the  Saviour  is. — Yan  der 
Palm  : — 1.  Jesus'  death  the  fulfilment  of  all  God's 
promises ;  2.  Jesus'  death  the  main  substance  of  the 
Apostolic  preaching ;  3.  Jesus'  death  the  completion 
of  His  teaching  and  the  crown  of  His  life ;  4,  Jesus' 
death  our  life. 


2.  The  Mourning  of  Nature  and  of  Mankind  (Vss.  47-49). 
(Parallel  with  Matt,  xxvii.  51-56 ;  Mark  xv.  38^1.) 

47  Now  when  the  centurion  saw  what  was  done  [took  place],  he  glorified  God,  saying, 

48  Certainly  this  was  a  righteous  man.     And  all  the  people   [throngs,  ox^oi]   that  came 
together  to  that  sight  [this  spectacle],  beholding  [having  beheld]  the  things  which  were 

49  done,  smote  their  breasts,  and  returned.     And  all  his  acquaintance,  and  the  women  that 
followed  him  from  Galilee,  stood  afar  off,  beholding  these  things. 


CHAP.  XXin.  4Y-49. 


381 


EXEGETICAIi  AND  CRITICAL. 

Vs.  4*7.  Now  when. — The  mourning  of  nature 
Luke  has  already  mentioned,  vss.  44,  45,  with  a 
word.  Matthew  and  Mark  connect  this  yet  more 
closely  than  he  with  the  signs  of  a  great  change, 
which  at  the  moment  of  death  began  to  reveal  itself 
in  the  human  world.  The  leader  in  the  array  of 
witnesses  for  the  glory  of  the  death  of  Jesus,  is  the 
heathen  centurion  who  saw  rh  yevo/xevov.  Without 
our  having  thereby  particularly  to  exclude  the  events 
of  the  previous  hours,  this,  however,  appears  to  point 
particularly  to  the  moment  of  the  death  of  Jesus,  in 
connection  with  the  wonderful  phenomena  of  nature 
occurring  at  the  same  time.  To  yevoixiuov,  vs.  48 
goes,  it  is  true,  somewhat  farther  back,  and  compre- 
hends all  that  from  the  moment  of  the  affixing  to 
the  cross  had  taken  place  upon  and  around  Calvary. 
The  centurion.— Comp.  Lange  on  Matthew 
and  Mark.  The  impression  which  what  took  place 
produced  upon  a  noble  soldier's  soul  Uke  his,  is 
psychologically  very  explicable.  Such  a  death  the 
proud  Roman,  who  had  beheld  death  and  its  victims 
in  its  most  diverse  forms,  has  never  yet  seen.  In 
the  midst  of  the  gloom  of  the  three  hours'  darkness, 
the  day  begins  to  break  before  the  eye  of  his  soul : 
the  mighty  voice  with  which  the  last  word  on  the 
cross  is  uttered  resounds  in  his  ears  Uke  the  voice  of 
a  God,  and  with  Jesus'  death-hour  there  strikes  also 
for  him  the  birth-hour  of  a  higher  life.  He  has, 
doubtless,  heard  that  this  Jesus  has  been  condemned 
as  a  blasphemer  of  God,  but  he  cannot  possibly  be- 
lieve it.  He  remembers  the  testimony  of  Pilate,  and 
concurs  fully  with  that  which  the  Penitent  Thief  but 
a  short  time  before  had  said  in  Jesus'  honor.  The 
substance  of  his  confession  Luke  communicates  when 
he  makes  him  caQ  our  Lord  a  SiVaio?.  But  the  ori- 
ginal form  of  this,  Matthew  and  Mark  appear  to  have 
preserved  to  us,  although  the  possibility  undoubtedly 
must  be  allowed  that  both  the  one  and  the  other  ex- 
pression may  be  genume.  As  to  the  supposed  sense 
of  his  words,  see  Lange.  It  must,  above  all,  not  be 
overlooked  that  they  are  less  the  expression  of  an 
exactly  defined  conception  of  the  understanding  than 
the  outgush  of  a  deeply-moved  sensibility,  and  that 
it  is  as  unreasonable  to  deny  the  echo  of  superstition 
as  the  voice  of  sincere  faitli  in  his  manly  words. 

Vs.  48.  And  all  the  people.— Scarcely  can  we 
conceive  the  number  of  the  witnesses  of  Jesus'  death 
and  of  the  events  connected  therewith  as  great  enough. 
At  the  time  of  the  Passover  there  were  from  two  to 
three  millions  of  Jews,  gathered  from  all  lands  of  the 
earth,  in  the  capital,  a  multitude  almost  as  great  as 
that  which  had  once  come  out  of  Egypt,  and  of 
these  it  may  be  presupposed  that  there  was  no 
strano-er  among  them  that  had  not  heard  of  Jesus  of 
Nazareth  (Luke  xxiv.  18).  So  far  as  the  hills  and 
plains  around  Calvary  give  room  for  it,  all  are  co- 
vered with  beholders,  who  now,  however,  are  found 
in  a  wholly  different  mood  from  that  which  is  de- 
scribed vs.  35.  As  the  centurion^,  in  fact,  glorifies 
(Jod  by  his  confession  (a  doxological  trait  entirely  in 
the  spiVit  of  the  third  gospel,  ch.  xiii.  17  ;  xviii.  15), 
so  do  these  beholders  accuse  themselves  as  sharers 
in  the  "-uilt  of  the  death  of  Jesus,  and  as  objects  of 
the  hofv  displeasure  of  God.  Even  in  itself  such  a 
transition  m  the  mood  of  a  mixed  throng  is  not  at 
aU  uncommon,  and  the  objection  (Strauss)  tliat  here 
is  related  to  us,  not  so  much  what  the  Jews  lelt 
and   did,   as  rather  what   they,    according   to   the 


Christian  view,  should  have  felt  and  done,  proceeds 
from  an  un  psychological  and,  for  that  very  reason, 
an  exceedmgly  uncritical  mistrust.  The  murder  of 
the  Messiah  had  been  a  deed  of  national  intoxication 
and  bewilderment,  upon  which  an  hour  of  awakening 
must  follow.  The  extraordinary  phenomena  of  na- 
ture spoke,  therefore,  so  much  the  more  loudly  to 
their  conscience,  and  the  remembrance  of  everything 
great  and  good  which  our  Lord  had  done  bestowed 
on  Him  in  their  eyes  a  so  much  greater  dignity  after 
they  had  rejected  Him  by  their  own  guilt. _  The  ter- 
ror of  death  upon  so  many  countenances  is  also  an 
involuntary  homage  which  is  brought  to  the  dead 
Christ,  and  the  mournfully  earnest  Passover  mood 
of  so  many  contrite  hearts  becomes  the  preparation 
for  the  earnest  Pentecostal  inquiry :  Men  and  brethren 
what  shall  we  do  i 

Vs.  49.  All  His  acquaintance. — Luke  men- 
tions these  in  addition  to  the  people  and  the  women, 
of  whom  he  also,  as  well  as  Matthew  and  Mark, 
speaks.  "Only  Luke  has  this  notice,  which  is  so 
mere  a  summary,  that  it  does  not  even  by  the  anb 
fj.aKp6^(v,  contriidict  the  account  of  John  (ch.  xix. 
25)."  Meyer.  We  may  understand  particularly  the 
acquaintance  in  the  wider  sense  of  the  word,  at  Jeru- 
salem and  of  the  region  round  about,  to  whom,  for 
instance,  the  owner  of  the  colt  at  Bethphage  and  the 
owner  of  the  Passover-hall  at  Jerusalem  belong,  lu 
respect  to  the  women,  comp.  ch.  viii.  2  and  the  pa 
rallels.  In  what  mood  they  now  stood  there,  after 
they  were  now  no  longer  hindered  by  the  scoffings 
of  the  people  from  coming  near,  may  be  better  felt 
than  described.  With  the  deepest  sorrow  over  this 
irrevocable  loss,  which  was  not  yet  softened  by  the 
joyful  hope  of  the  resurrection,  there  is  united 
melancholy  joy  that  now  at  last  the  agonizing  con- 
flict is  ended,  and  the  heartfelt  longing  to  render 
now  the  last  honors  to  the  inanimate  corpse.  In  m- 
finite  diversity  of  moods,  according  to  the  measure 
of  their  spiritual  development,  receptivity,  and  their 
peculiar  relations  to  our  Lord,  they  stand  there  m 
the  neighborhood  of  the  place  which  had  heard  His 
last  sighs,  while  we  even  now  do  not  yet  read  re- 
specting the  disciples  that  they  were  with  the  women. 
John  has  led  Mary  home.  Peter  wanders  lonesoraely 
about.  The  other  scattered  sheep  have  vanished, 
without  leaving  a  trace,  when  the  Shepherd  was 
smitten.  Only  the  faithfulness  of  female  love  holds 
its  ground  when  all  seems  lost. 

DOCTRINAL  AND  ETHICAL. 

1.  The  death  of  our  Lord  was  glorified,  and  at 
the  same  time  confirmed,  as  never  a  death  after  it. 
Even  though  we  only  rightly  understand  and  mter- 
pret  the  si'^ns  at  His  death  in  nature  and  the  human 
world  we  sliall  be  conducted  to  a  higher  Christology 
than  to  the  Nazareo-Ebionitic  one  of  ancient  and 
modern  Rationahsm.  ^    .  .    •.      e  .^ 

2  The  heathen  centurion  the  first  Iruits  ot  tlio 
belicvin"-  heathen  world  which  shall  yet  one  day  bow 
the  knee  before  Jesus.  His  joining  in  the  confession 
of  the  robber  ifi  honor  of  our  Lord  the  first  union 
of  Jews  and  Gentiles,  who  hitherto  had  been  sepa- 
rated from  one  another  by  the  middle  wall  of  parti- 
tion and  the  presage  of  the  communion  of  saints 
Ephcs.  ii.  14-16.  If  we  may  assume  that  he  stood 
at  the  head  of  the  Le^io  Germanica,  whicli  the  Ro- 
mans as  is  known,  had  in  service  at  this  time  in 
Palestine,  then  the  Germanic  Christendom  of  Europe 


382 


THE  GOSPEL  ACCORDING  TO  LUKE. 


may  consider  him  in  a  yet  closer  sense  of  the  word 
as  their  representative  and  Prodromus. 

3.  The  awakening  remorse  of  the  people  a  pre- 
cursory fulfilment  of  Jesus'  own  word,  John  viii.  28, 
and,  at  the  same  time,  a  prophecy  of  the  hour  in 
which  Israel  as  a  nation  shall  acknowledge  what  it 
did  when  it  rejected  the  Son  of  David,  Zech.  xii. 
10-12 ;  Rev.  i.  Y.  Here  also,  however,  wickedness 
remains  consistent  with  itself  even  to  the  end.  Only 
the  people,  and  not  the  Pharisees  and  Scribes,  return 
from  Calvary  smiting  their  breasts.  With  reason, 
however,  may  we  regard  these  first  penitents  of  Israel 
as  a  first  fruits  of  the  hearing  of  the  prayer,  ch. 
xxiii.  34. 

4.  Never  has  the  might  of  love  been  more  speak- 
ingly revealed  than  on  the  death-day  of  our  Lord. 
It  yet  keeps  its  ground  even  there  where  faith  has 
suSbred  shipwreck  and  hope  is  utterly  frustrated. 
With  right,  might  Paul  extol  it  as  the  chief  among 
the  Three,  1  Cor.  xiii.  13. 


HOMILETIOAL  AND  PRACTICAL. 

The  dead  Jesus  glorified:  1.  By  God;  2.  by  man. 
— What  the  miracles  in  the  realm  of  nature  declare 
to  the  honor  of  the  dead  Saviour:  1.  Jesus  tlie  imma- 
culate, innocent  Sufferer ;  2.  Jesus  the  perfect  Atoner 
of  sin;  3.  Jesus  the  Resurrection  and  the  Life. — The 
new  covenant  considered  in  the  light  of  these  mira- 
cles :  1.  A  ministration  of  the  Spirit,  where  that  of 
the  letter  is  done  away ;  2.  a  ministration  of  right- 
eousness, which  replaces  that  of  condemnation ;  3.  a 
ministration  that  abides,  in  contrast  with  that  which 
ceases,  2  Cor.  iii.  6-1 1. — The  centurion  under  the  cross 
a  presage  of  the  calling  of  the  Gentiles  at  the  rejection 
of  the  Jews. — The  impression  which  the  view  of  the 
dying  Jesus  produces  in  the  truth-loving  soul. — The 
triumph  of  the  enemies  of  Jesus  ending  in  a  com- 
plete defeat. — The  impression  of  the  death  of  Jesus 
on  the  female  heart. — How  the  view  of  the  dead  Sa- 
viour calls  us:  1.  To  a  fuller  confession  than  tliat  of 
the  heathen  centurion ;  2.  to  a  deeper  humility  than 
that  of  the  remorseful  people ;  3.  to  firmer  faith  than 
that   of  the   Galilean  women. — Heaven  and  earth 


united  in  doing  homage  to  the  dead  Christ. — The 
first  witness  concerning  the  death  of  Jesus :  1. 
Wherein  we  must  follow  him ;  2.  wherein  we  must  be 
distinguished  from  him ;  3.  wherein  we  must  excel 
him. 

Starke  : — Confess  Jesus  even  when  He  is  on  the 
cross,  and  when  it  seems  to  fare  worst  with  His  church. 
— The  first  fruits  of  the  power  of  the  death  of 
Christ  are  so  remarkable,  what  great  things  shall  not 
the  full  harvest  bring? — Brentius  : — Miracles,  as 
well  in  nature  as  in  grace,  have  no  other  design  than 
the  conversion  of  men. — He  must  certainly  have  a 
hard  heart  whom  the  Passion  of  Christ  cannot  move 
to  repentance. — Cramer  : — God  can  be  mighty  even  in 
the  weak  (2  Cor.  xii.  10). — There  are  witnesses  enough 
of  the  cross  of  Christ ;  he  that  will  not  believe  cannot 
be  helped. — Schultz: — Concerning  the  miracles  at 
the  death  of  Christ,  they  show  us:  1.  Wherein  the 
benefit  consists  which  He  has  purchased  for  us  by 
His  death ;  2.  what  the  dispositions  are  to  which  the 
benefit  must  excite  us. — Gerok  : — The  holy  evening 
stillness  upon  Calvary:  1.  The  still  rest  of  the  per- 
fected Sufferer  ;  2.  the  still  repentance  of  the  shaken 
world  ;  3.  the  still  labor  of  the  loving  friends  ;  4.  the 
still  rest  of  the  holy  grave. — Ahlfeld: — What  seest 
thou  on  the  cross  of  Christ  ?  1 .  The  love  that  sues  for 
us;  2.  the  love  that  dies  for  us:  3.  the  love  that 
never  dies. — Thtm: — The  cross  on  Calvary:  1.  A 
sign  of  grace  for  us ;  2.  a  sign  of  judgment  against 
us. — Rautenberg  : — Christ's  death,  my  sin's  death 
(John  xix.  1-30). — My  Jesus  dies,  why  should  I 
live  ? — (On  Vs.  47)  Bobe  : — How  do  beheving  Chris- 
tians stand  under  the  cross  of  the  dying  Redeemer  ? 
— Ackerman  : — The  death  of  the  Redeemer  of  the 
world  in  its  composing  influence  on  our  death. — 
Alt: — The  death  of  Christ  a  strong  incitemrnt  to 
conversion  from  sin. — Schmid  : — The  preaching  of 
the  Crucified  :  1.  A  preaching  of  repentance  for  sin- 
ners ;  2.  a  preaching  of  joy  for  believers ;  3.  a  preach- 
ing of  glory  for  our  Lord. — Arndt  : — The  signs  at 
Jesus'  death:  1.  The  signs  of  God's  ahnightiuess  in 
nature;  2.  of  the  grace  of  God  in  the  hearts  of 
men. — Krummacher: — The  funeral:  1.  How  it  is 
rung  in  from  heaven :  2.  how  it  is  attended  on 
earth. 


3.  The  Sabbath  of  the  Grave  (Vss.  50-56). 
(Parallel  with  Matt,  xxvii.  57-66 ;  Mark  sv.  42-47  ;  John  xix.  38-42.) 

50  And,  behold,  there  was  a  man  named  Joseph,  a  counsellor;  and  he  xoas  a  good  man 

51  and  a  just:  (The  same  had  not  consented  to  the  coitnsel  and  deed  of  them :)  he  ivas  of 
Arimathea,  a  city  of  the  Jews;  who  also  himself  waited  for  the  kingdom  of  God' 

52,  53  This  man  went  mito  Pilate,  and  begged  the  body  of  Jesus.     And  he  took  it  down' 
and  wrapped  it  in  linen,  and  laid  it  in  a  sepulchre  that  was  hewn  in  stone,  wherein 

54  never  man  before  was  laid  [there  was  no  one  yet  lying].     And  that  day  was  the  prepa- 

55  ration  [And  it  was  the  day  of  preparation °],  and  the  sabbath  drew  on.     And  the  wom- 
en also  [om.,  also],  which "came  with  him  from  Galilee,  followed  after,  and  beheld  the 

56  sepulchre,  and  how  his  body  was  laid.     And  they  returned,  and  prepared  spices  and 
ointments;  and  rested  the  sabbath  day  [indeed*]  according  to  the  commandment. 

'  Vs.  51.— The  words  koI  .  .  .  koI  outos  should  be  omitted  from  the  Recepta,  and  we  should  with  Lachmann,  Tischen- 
dorf,  [who  has,  however,  restored  them,]  read  simply  os  n-po5€5e'x«To  [with  Meyer,  Tregelles,  Alford  also.  The  MSS.  which 
have  the  suspected  words  show  so  many  variations  in  writing  them  us  to  make  it  probable  that  they  came  from  the  parallel 
passages  in  Matthew  and  Mark.— C.  C.  S.] 

[^  Vs.  54.— B.,  Cod.  Sin.,  C,  L.,  have  ■napa.tjx.f.vrii  instead  of  the  irapao-Kevij  of  the  Recepla.    The  Genitive  is  adopted 


CHAP.  XXni.  50-56. 


383 


by  Iiaohmann,  Meyer,  and  Tregelles.  Tischendorf  and  Alford  retain  the  Recepla,  which,  however,  besides  being  opposed 
bv  the  above-named  MSS.,  is  not  supported  by  D.,  which  has  vpoaa^^aTov.  As  all  the  uncials  which  read  the  Nomina- 
tive, omit  the  following  xai,  while  those  which  read  the  Genitive  retain  it,  there  seems  little  doubt  that  Meyer  is  right  in 
supposing  the  final  s  io  have  been  dropped  from  irapaaK^vri':  in  consequence  of  the  followiag  traP^aTov,  while  xai,  where  it 
remained,  protected  the  Genitive  ending.— C.  C.  S.]  _     _  _  .     ,  ,,         i,,    ii    j       •   j     j 

r3  Ys.  56. — Ka'i  to  fj-iv  crd^PaTOv  ria~vxa<raiV  .  .  .  tjj  6e  /u.ta  toii'  cappaTuiv  .  .  .  iiXBov.     "And  the  sabbath  day,  indeeo, 
they  rested  ...  but  on  the  first  of  the  week  .  .  .  they  came'."— C.  C.  S.] 

Sepulchre  is  at  all  events  to  be  sought  in  the  imme- 
diate neighborhood  of  the  place  that  even  yet  is 
shown  as  such,  in  the  church  of  this  name.  Comp. 
hereupon  the  admirable  words  of  Von  Schubert,  I. 
c.  iii.  p.  509. 

Vs.  54.  It  was  the  day  of  preparation,  tto- 
patyKevn,  preparation  for  the  Sabbath,  and  particularly 
that  part  of  the  Friday  which  was  regarded  as  the 
introduction  to  the  Sabbath  (irpoo-aS/SaTof,  Mark  xv. 
4'2).  When  Meyer  says  ad  loc.  "  Here  also  there  be- 
trays itself  the  absence  of  a  festal  character  in  the 
day  of  Jesus'  death,"  it  may  be  inquired  whether,  on 
the  other  side,  the  Jewish  council  on  this  whole  day, 
and  even  at  evening,  would  have  exhibited  such 
a  restless  activity  if  on  this  evening  the  Paschal 
Lamb  had  yet  to  be  bought,  slaughtered,  and 
eaten.  In  all  probability  we  have  to  understand  the 
late  Friday  afternoon,  between  five  and  six  o'clock. 
■E7r6>a)<rK-e  signifies  here  the  dawning,  not  of  the  na- 
tural, but  of  the  legal  Saturday. 

Vs.  55.  And  the  women . . .  followed  after. — 
KaTaKoKov^i)(raaai.    The  strengthened  expression  ap- 
pears in  this  connection  to  intimate  a  following  down, 
Kara,  even  into  the  grave.     See  Lange,  L.  J.  iii.  p. 
521.     They  accompany  the  funeral  of  our  Lord  as 
far  as  possible  ;  that  they,  according  to  the  common 
view,  were  also  present  at  the  taking  down  from  the 
cross,  and  active  in  it,  is  not  related  to  us  by  the  his- 
tory.  According  to  all  the  Synoptics,  they  joined  the 
httle  funeral  train  only  after  the  corpse  had  been  taken 
down  and  suitably  wrapt  around.  In  this  work  Joseph 
and  Nicodemus  had  apparently  the  assistance  of  ser- 
vants or  friends,  but  not  directly  of  the  women.   It  is, 
therefore,  very  possible  that  they  did  not  know  pre- 
cisely the  quantity  of  the  spices  brought  by  Nicode- 
mus, and  even  if  this  had  been  the  case,  love  does  not 
inquire  how  little  will  suffice,  but  how  much  it  can 
perform.     Even  the  view  of  the  abundance  of  the 
manifestations  of  love  on  the  part  of  these  two  men 
must  also  have  disposed  them  to  like  zeal,  and  made 
the  thought  unendurable  to  them  that  they  who  yet 
had  served  the  living  Master  with  their  possessions 
should  now  render  no   further  service  to  the  dead. 
The  observation  also  that  all  was  accompUshed  sump- 
tuously, it  is  true,  but  with  comparatively  great  haste, 
must  have  spontaneously  brought  up  the  thought  to 
"them,  whether  there   might  not   be  here  something 
still  to  be  cared  for.     Therefore,  after  the  men  had 
returned  home,  they  remain  alone,  and  still  regard 
the  grave  for  a  while  (vs.  55),  going  home  then  with 
the  resolution  as  soon  as  possible  to  buy  spices  and 
ointment,  but  resting  the  Sabbath  day,  accordmg  to 
the  commandment.     According   to  the  more  exact 
statement  of  Mark,  the  spices  were  first  bought  and 
prepared  after  the  Sabbath  was  already  passed  (ch. 
xvi.  1),  that  is,  according  to  our  reckoning,  on  Satur- 
day evening,  after  six  o'clock.     This  is  also  internally 
probable,  since-the  Sabbath,  we  may  suppose,  liad 
already  begun  when  they  had  returned  to  Jerusalem 
from  viewing  the  grave  (vs.  55).     That  the  purchase 
took  place  directly  after  their  return,  Luke  does  not 
at  all  say,  although  he  does  not  deny  it  (uTroffTpfij/atrai 
5€  ^}^ol^laaav)  \  he  Only  intimates  that  they  did  not 
permit  themselves  to  be  kept  back  from  their  work 
of  love  by  the  strict  observance  of  the  Sabbath  law. 


EXEGETICAL  AKD  CRITICAL. 

Vs.  50.  Joseph. — Comp.  Lange  on  Matt,  xxvii. 
57.  In  a  peculiar  way  Luke  portrays  his  character 
as  that  of  a  good  and  righteous  man.  The  latter,  of 
course,  not  in  the  juridical,  but  in  the  theocratical 
sense  of  the  word.  Bengel :  "  Omnis  homo  ayabos 
est  etiam  SiKaios,  non  contra.  Lucas  totum  laudat 
ante  partem.''''  Whether  he  was  the  only  one  whom 
the  Jewish  council  had  raised  his  voice  against  the 
sentence  of  death  upon  our  Lord,  cannot  be  with  cer- 
tainty stated.  So  much,  however,  is  clear,  that  he 
by  this  account  is  indirectly  distinguished  from  Nico- 
demus, who  is  named  indeed  &j)x<^v-i  but  not  /3ouA- 
euT^s,  and  who,  therefore,  appears  to  have  had  no 
voice  in  this  case.  As  respects  Arimathaea,  this  city 
is  by  no  means  identical  with  Eama,  in  Benjamin, 
■which  appears  also  Matt.  ii.  18,  as  Friedlieb,  ad  loc. 
asserts  without  stating  his  grounds.  In  all  proba- 
biUty  we  must  understand  by  it  Ramathaim,  in  Eph- 
raim,  where  Samuel  was  born,  and  which  lay  not  far 
from  Lydda  or  DiospoUs.  See  Wieseler  in  Herzog's 
Real-Encycl.  ad  voceni.  The  additional  trait,  finally, 
that  he  waited  for  the  kingdom  of  God,  gives  Joseph 
a  claim  to  an  honorable  place  in  the  spiritual  family 
circle  of  those  who  are  named  in  Luke  ii.  38. 

Vs.  52.  Went  unto  Pilate. — For  the  more  par- 
ticular circumstances,  see  Mark.  According  to  Cicero, 
In  Verrem,  v.  45-51,  the  Roman  Procurators  some- 
times conferred  such  a  favor  for  money.  Moreover, 
the  Roman  laws  also  provided :  corpora  eorum,  qui 
capite  damnantur,  cognatis  ipsorum  deneganda  non 
sunt.  See  Ulpian,  Digest.  47,  t.  24.  That  Pilate 
demanded  no  money  of  the  rich  Joseph,  who  did 
not  belong  to  the  relations  of  our  Lord,  may  have 
had  its  ground  in  a  secret  joy  at  the  speedy  death 
of  our  Lord  (Lange),  or  perhaps  also  in  the  wish  to 
give  at  once  a  mark  of  his  complacency  to  that  mem- 
ber of  the  supreme  council  who  displayed  respect 
for  Jesus,  and  thereby  also  m  this  way  indirectly  to 
mortify  the  priests,  who  had  violently  extorted  the 
sentence  of  death.  In  this  matter  also,  Pilate,  even 
as  in  the  refusal  to  alter  the  superscription  over  the 
cross,  shows  himself  great  in  little  things,  while  he, 
it  is  true,  in  the  great  matter  had  been,  alas,  only  too 
little. 

Vs.  53.  In  linen. — To  be  understood  of  fine 
sindon,  a  cotton  stuff  which  was  cut  into  strips,  and 
is  elsewhere  called  clean  linen,  because  the  priests 
were  commonly  clothed  with  this  stuflF.  The  head  was 
wrapped  separately  in  a  cov^dpwv  of  the  same  stuflF, 
John  XX.  7.  The  preliminary  costly  embalming  Luke 
passes  over,  probably  because  soon,  in  place  of  it,  the 
anointing  by  the  women  was  to  come.  To  speak  of 
"  enormous  consumption  of  spices  "  (Strauss),  would 
only  be  reasonable,  if  we  did  not  know  what  a  lavish 
expenditure  in  this  respect  often  prevailed  in  the 
Orient,  so  that  according  to  Josepiius,  Ant.  Jud. 
xvii.  8.  3,  at  the  funeral  of  Herod  the  Great,  not 
less  than  five  hundred  servants  were  required  to 
carry  the  spices. 

A  sepulchre  that  was  hewn  in  stone.— If 
we  must  in  general  acknowledge  the  identity  of  the 
present  and  of  the  original  Calvary,  then  the  Holy 


384 


THE   GOSPEL  ACCORDING  TO  LUKE. 


Vs.  56  of  Ms  account  is  immediately  connected  with 
ch.  xxiv.  1,  and  the  antithesis  between  /ueV  and  5e 
would  properly  indicate  that  at  the  end  of  ch.  xxiii. 
only  a  comma  ought  to  have  been  placed.  Sense : 
After  they  had  viewed  the  grave,  they  bought  (not 
stated  when  ?)  spices,  and  rested  indeed  on  the  Sab- 
bath day,  according  to  the  law,  but  when  this  was 
over  they  went  with  the  (just-purchased)  spices  as 
quickly  as  possible  to  the  grave. 


DOCTRINAL  AAT)  ETHICAI;. 

1.  If  it  has  ever  plainly  appeared  that  decisive 
events  in  the  kingdom  of  God  must  serve  to  bring  its 
hidden  friends  to  light,  and  that  a  great  sorrow  is 
capable  of  unitmg  men  of  diverse  rank,  condition, 
and  age,  this  then  took  place  at  the  burial  of  our 
Lord.  For  the  Eleven  we  here  look  round  in  vain  ; 
so  scattered  are  the  sheep  that  even  the  care  for  the 
corpse  of  the  Shepherd  is  not  capable  of  uniting 
them ;  but  love  to  the  Lord  has  turned  women  to  hero- 
ines, and  if  even  to  this  moment  there  has  not  yet  a 
single  voice  from  the  Jewish  council  been  lifted 
against  the  atrocity  committed,  yet  it  now  appears 
that  not  all  the  members  are  animated  by  the  spirit 
of  Annas  and  Caiaphas. 

2.  The  certamty  of  the  death  of  Jesus  before 
His  burial  is  raised  above  every  rational  doubt,  and 
partially  attested  even  by  the  manner  of  His  burial. 
Only  the  modern  romance  of  unbeUef,  which  in  late 
years  has  sought  in  a  magnificent  manner  to  deceive 
a  credulous  puWic  by  the  publishing  of  quasi-ancient 
manuscripts  out  of  which  the  coimection  of  Jesus 
with  Essenism  was  to  appear  as  clear  as  the  sun,  un- 
dertakes to  assure  us  that  Joseph  of  Arimathsea 
still  discovered  signs  of  life,  and,  therefore,  attended 
the  supposed  corpse  with  the  utmost  care.  See,  e.  g., 
Jesus  der  Essiicr  oder  die  Religion  der  Zukunft, 
Leipzig,  1849  ;  the  Buck  Jesu,  Kassel,  1850.  "The 
unportant  discoveries  about  Jesus'  manner  of  death," 
and  the  hke,  which  a  few  years  ago  were  circulated 
by  thousands,  now  are  in  part  already  forgotten 
again,  but  in  part  serve  even  yet  as  weapons  in 
the  hands  of  the  most  stupid  unbeUef.  2  Thess.  ii 
11. 

3.  The  burial  of  our  Lord  constitutes  the  pre- 
cise transition  from  the 'condition  of  His  humilia- 
tion to  that  of  His  exaltation,  and  is  therefore 
sometimes  reckoned  with  the  one,  sometimes  with 
the  other.  It  is,  with  all  that  took  place  hitherto, 
the  fulfilment  of  the  prophetic  word  (Is.  liii.  9 ;  1 
Cor.  XV.  3,  4),  and  in  the  more  particular  circum- 
stances, remarkable  in  the  extreme.  A  new  grave 
receives  our  Lord,  even  as  before  an  ass's  colt 
bore  Him,  on  which  never  yet  a  man  had  sat. 
A  grave  in  the  rock,  so  strong  that  only  angels' 
power  could  open  it;  with  only  one  entrance,  so  that 
the  local  circumstances  themselves  forbid  the  suppo- 
sition that  the  corpse  had  been  stolen  ;  in  a  garden, 
so  that  thus,  in  a  place  like  that  in  which  sin  was 
born,  it  is  also  borne  to  the  grave.  Thus  does  all 
concur  to  procure  for  our  Lord  an  undisturbed  re- 
pose, and  to  prepare  for  Him  a  glorious  resurrection 
morning. 

4.  As  respects  the  condition  of  our  Lord  during 
the  interval  which  His  corpse  passed  in  the  grave, 
we  venture  boldly  to  apply  to  it  the  word  of  John, 
that  "  that  Sabbath  day  was  a  great  day."  Ch.  xix. 
31.  It  was,  without  doubt,  a  condition"  of  full  con- 
sciousness, of  refreshing  rest,  of  the  beginning  of  joy 


in  company  with  the  Penitent  Thief,  and  of  blessed 
hope  of  the  approaching  resurrection  morning.  How 
far  we  can  now  begin  to  speak  of  an  activity  of  our 
Lord  in  the  condition  of  separation,  is  connected 
with  the  question  when  the  preaching  to  the  spirits 
in  prison  (1  Peter  iii.  19-21)  took  place.  We  believe 
that  the  apostle  places  it  between  our  Lord's  resur- 
rection and  His  ascension. 

5.  The  Sabbath  which  our  Lord  passes  in  the 
grave  is  the  last  Sabbath  of  the  Old  Covenant. 
Therefore,  also.  His  friends  spend  it  in  the  sadness 
of  those  who  do  not  yet  know  that  the  day  of  the 
New  Covenant  has  dawned,  wherein  Ufe  and  immor- 
tality were  brought  to  light.  His  enemies  embitter 
to  themselves  this  their  Sabbath  rest  with  the  endea- 
vors which  they  use  to  guard  the  corpse  of  our 
Lord,  as  related  by  Matthew  alone.  It  is  a  poetical 
justice  that  they  who  have  so  often  accused  the  Sa- 
viour of  Sabbath-breaking,  now  themselves  finally 
desecrate  this  day.  Scarcely  has  the  day  after  the 
Friday  dawned  (the  legal  Sabbath  day,  that  is,  which 
began  on  Friday  evening  after  six  o'clock),  when 
they  already  come  to  Pilate  and  make  their  proposi- 
tion to  him.  Matt,  xxvii.  62.  Not  a  single  night  will 
they  leave  the  corpse  unwatched,  and  do  not  rest 
until  the  guard  is  posted  in  the  garden  of  Joseph. 
But  by  this  very  means  they  concur  in  the  revelation 
of  their  shame,  in  the  revelation  of  the  resurrection 
of  our  Lord,  and  of  the  glory  of  God. 

6.  An  admirable  representation  of  the  Taking 
Down  from  the  Cross,  by  Rubens ;  of  the  viewing 
of  the  grave  by  the  two  women,  by  E.  Veith ;  beau- 
tiful grave  hymn:  '■'■  Nun  sddummerst  die,  0  meine 
Ruh^''  &c. 


HOMILETICAI.  AND  PRACTICAi. 

See  on  the  parallels  in  Lange. — Joseph  of  Ari- 
mathfea  the  representative  of  an  honorable  minority. 
— Just  when  all  appears  to  be  lost,  does  the  heroic 
courage  of  faith  awake. — The  dead  Saviour  the  centre 
of  union  between  His  male  and  female  friends. — Love 
stronger  than  death,  Sol.  Song,  viii.  6. — "  They  be- 
held tlie  sepulchre  "  (admirable  text  for  Good  Friday 
evening) :  1.  How  far  our  beholding  of  the  sepulchre 
may  be  distinguished  from  that  of  the  first  female 
friends ;  2.  how  far,  however,  it  must  agree  with  tlieirs. 
— Jesus'  sepulchre  viewed  in  the  hght  of  faith  :  1.  The 
monument  of  the  wickedness  of  His  enemies  ;  2.  the 
goal  of  the  Passion  of  our  Lord  ;  3.  the  working-place 
of  the  providence  of  God :  4.  the  grave  of  the  sin 
of  the  worid ;  5.  the  pledge  of  the  Christian's  rest 
in  the  grave. — The  great  Sabbath:  1.  A  feast  of  de- 
lusive rest  for  Israel ;  2.  a  day  of  refreshing  rest  for 
Jesus  ;  3.  a  time  of  active  rest  for  the  Father  ;  4.  a 
pledge  of  restored  rest  for  the  sinner:  5.  an  image 
of  the  present  rest  of  the  Christian,  Heb.  iv.  9. — 
The  great  Sabbath:  1.  The  history;  2.  the  signifi- 
cance; 3.  the  admonitions  of  this  very  memorable 
day.— The  Sabbath  rest:  1.  Of  Christ;  2.  of  the 
Christian. 

Stauke  : — Say  not,  "  If  everything  is  thus  cor- 
rupt, how  can  I  alone  live  so  devoutly  ?  " — lie  that 
is  inwardly  concerned  for  right,  must  also  make  it 
known  in  seasonable  time. — There  is  no  fear  in  love, 
but,  etc. — Before  our  rulers  we  must  have  befitting 
respect,  Rom.  xiii.  7. — Believers'  best  and  dearest 
treasure  is  Jesus. — One  may  and  should,  even  yet, 
clothe  Jesus  in  His  naked  members. — Hedinger:  — 
Even  to  the  dead  must  we  show  love,  and  Christianly 


CHAP.  XXIV.  1-12. 


385 


commit  them  to  the  earth. — To  lose  one's  money 
for  Christ's  sake  is  a  great  gain. — Through  a  blessed 
death  there  is  a  passage  to  the  true  rest,  0  beauteous 
Sabbath  ! — J.  Hall  : — The  true  Christian  is  not  con- 


Tiib. : — This  is  the  way  of  pious  souls,  that  they  are 
God-fearing,  loving,  active. — Arndt  : — The  burial 
of  our  Lord  :  1.  Its  possibility  ;  2.  its  glory  ;  3.  its 
importance  ;  4.  its  obligation. — J.  C.  Stern  : — The 


tent  with   having  others  show  love   towards  their    confession  of  the  Christian  at  the  grave  of  the  Sa- 
neighbor,  but  he  does  it  also  himself — Nova  Bibl.    viour. 


SECOND    SECTION. 

THE   PERFECT  TRIUMPH. 
Chapter  XXIV.  1-48. 


A.   Over  the  Mlrfht  of  Sin  and  Death.     Cn.  XXIY.  1-12. 

1  Now  [But]  upon  the  first  day  of  the  week,  very  early  in  tlie  morning,  they  came 
unto  the  sepulchre,  bringing  the  spices  which  they  had  jirepared  [end  verse  with  '•  pre- 

2  pared  "^],  and  certain  others  with  them.     And  they  found  the  stone  rolled  away  from 

3  tlie  sepulchre.     And  they  entered  in,  and  [having  entered  in  they]  found  not  the  body 

4  of  the  Lord  Jesus.^     And  it  came  to  pass,  as  they  were  much  perplexed  thereabout, 

5  behold,  two  men  stood  by  them  in  shining  [glittering]  garments :  And  as  they  were 
afraid,  and  bowed  down  their  faces  to  the  earth,  they  said  unto  them,  Why  seek  ve  the 

6  living  among  the  dead  ?     He  is  not  here,  but  is  risen :  remember  how  he  spake  unto 

7  you  when  he  was  yet  in  Galilee,  Saying,  The  Son  of  man  must  be  delivered  into  the 

8  hands  of  sinful  men,  and  be  crucified,  and  the  third  day  rise  again.     And  they  remem- 

9  bered   [or,  called  to  mind]  his  words,  And  returned  from  the  sepulchre,  and  told   [re- 
iO  ported^]  all  these  things  unto  the  eleven,  and  to  all  the  rest.     It  was  Mary  Magdalene, 

and  Joanna,  and  Mary  tlie  mother  of  James,  and  other  ivomen  that  toere  with  them, 

1 1  which  told  these  things  unto  the  apostles.     And  their  words  seemed  to  them  as  idle 

1 2  tales,  and  they  believed  them  not.  Then  arose  Peter,  and  ran  unto  the  sepulchre ;  and 
stooping  down,  he  beheld  the  linen  clothes  laid  by  themselves,  and  departed,  wondering 
in  himself  at  that  whicli  was  come  to  pass.* 

'  Ys.  1. — The  clause  wbicli  follows  in  tlie  Recrpta,  koX  rive;  <tvv  aurois,  is  probably,  as  Kuinool  already  conjectured,  an 
interpolation  from  vs.  10.  The  words  are  wanting  va.  E.,  C,  [Cod.  Sin.,]  L.,  33,  Vulgate,  Itala,  and  others,  and  are  re- 
jected by  liachmann,  Tischendorf,  [Meyer,  Trcgelles,  Alford.] 

[^  Vs.  3. — The  words  of  the  Re.cepla,  tou  Kvpiov  'Itjo-oO,  are  omitted  in  D.  but  appear  in  all  the  other  uncials,  and  though 
rejected  by  Tischendorf  and  marked  as  doubtful  by  Van  Oostcrzoe,  are  retaii\od  by  Laclimann,  Meyer,  Alford.  Trcgelles 
omits  ToO  Kvpiov,  following  one  Ciu-sive,  and  some  Versions.  The  great  weight  of  authority,  therefore,  is  for  the  words  in 
iiueslion.  A  concordance  of  the  Acts  will  show  that  "The  Lord  Jesus"  is  a  favorite  appellation  witli  Luke,  as  Alford 
remarks.  But  the  concurrence  of  both  appellations  would,  as  he  also  remarks,  be  quite  sure  to  provoke  the  ci'asuro  some- 
times of  one  and  sometimes  of  the  other,  thus  leading  to  a  doubt  of  the  genuineness  and  the  consequent  omission  of  both. 
— C.  C.  S.] 

[^  Vs.  9. — Revised  Version  of  the  American  Bible  Union. — C.  C.  S.] 

■*  Vs.  12. — Although  vs.  12  is  wanting  in  Cod.  T>.  and  moreover  in  the  Syriac,  Itala,  Jerome,  &o.,  yet  it  appears  to  be 
original  and  genuine,  and  only  to  have  been  omitted,  because  it  appeared  to  conflict  with  vs.  24.  An  interpolator  would, 
in  the  interest  of  harmony  with  John  xx.  1-10,  not  have  neglected  to  mention  also  the  aAAos  naOijr^?.  The  very  incom- 
pleteness and  fragmcntarLness  of  the  report  is  an  argument  for  its  genuineness. 


EXEGETIC.VL  AND  CRITICAL. 

General  Remarks. — In  the  history  of  the  Resur- 
rection and  Ascension  also,  Luke  preserves  the  same 
character  which  we  have  already  more  than  once 
remarked  in  him.  In  that  which  he  communicates 
in  common  with  the  two  other  SjTioptics,  he  is  less 
detailed  and  exact  than  they,  so  that  he  must  rather 
be  complemented  from  them,  than  they,  on  the  con- 
trary, from  him.  But,  on  the  other  hand,  he  fur- 
nishes us  new  contributions  to  the  knowledge  of  the 
Risen  and  Glorified  Lord,  the  contents  and  tendency 
of  which  are  in  the  most  beautiful  agreement  with 
the  broad  humanistic  character  of  his  gospel,  as  will 
25 


appear  from  the  expositions  of  the  individual  ac- 
counts. The  appearance  on  the  evening  of  the  first 
resurrection  day  .he  relates,  vs.  36  acq.,  much  more 
at  length  than  Jolin,  and  tliat  our  historical  faith  in 
a  visible  Ascension  rests  almost  exclusividy  on  his 
testimony,  as  well  at  the  end  of  the  gospel  as  at  the 
beginning  of  the  Acts,  scarcely  needs  mention.  Re- 
specting the  history  of  the  Resurrection  and  its  Eimrv- 
thphanies  in  general,  comp.  Lange  on  Matt.,  oh. 
xxviii.  After  that  which  is  there  so  admirably  re- 
marked, we  are  at  liberty  to  occupy  ourselves  exclu- 
sively with  the  account  of  Luke.  "  In  rcsitrrcctione 
et  vita,  quam  ostendit  quadraginta  diebus,  rcjiciimir 
et  deledabilibus  pascimur  argumentis.'"''  Bernard  of 
Clairvaux. 


386 


THE   GOSPEL  ACCORDING  TO   LUKE. 


Vs.  1.  Very  early  in  the  morning,  opSfpov 
/Sa&e'oj,  or,  according  to  the  reading  of  A.,  C,  D., 
[Cod.  Sin.]  with  an  unusual  ancient  genitive  fia^toos, 
see  TiscHENDOKF,  ad  loc.  The  account  is  immediately 
connected  with  cli.  xxiii.  56,  and  the  women  of  whom 
Luke  here  makes  mention  can  be  no  others  than 
those  of  whom  he  has  said,  vs.  55,  that  they  had 
come  with  Jesus  from  Galilee.  Altogether  arbitrary, 
therefore,  is  Bengel's  remark  :  aliw,  qua  non  venerant  e 
Galilcea.  Since  Luke,  vs.  10,  mentions  three  of  these 
women  by  name,  and  then  adds,  al  \onrai  ahv  avrah^ 
the  company,  according  to  his  account,  consisted  at 
least  of  five.  Mary  Magdalene  all  the  Evangelists 
mention.  Matthew  and  Mark  speak  of  the  other 
Mary,  the  mother  of  James.  Mark  mentions  as  third 
only  the  name  of  Salome,  while  Luke,  in  her  stead, 
places  Joanna  as  third.  It  may  be  that  this  differ- 
ence may  be  explained  from  their  having  gone  in 
two  divisions  to  the  grave  (Lange) ;  although  it  is, 
on  the  other  hand,  a  question  whether  a  going 
out  in  company  at  so  early  a  morning  hour  is  not 
psychologically  more  probable.  It  is  difficult  to 
establish  anything  certain  here,  but  at  all  events, 
unreasonable,  where  the  account  of  the  one  Evan- 
gelist complements  very  well  that  of  the  other,  but 
does  not  exclude  it,  to  consider  difference  and  opjw- 
sifion,  without  further  inquiry,  as  words  of  like  sig- 
nification. 

Vs.  2.  The  stone  rolled  away,  top  \i^. — By 
whom  it  had  Ijcen  rolled  away  appears  from  Mat- 
thew ;  with  what  unnecessai-y  propositions  and  anx- 
ieties the  women  on  the  way  to  the  grave  had  occu- 
pied themselves  is  related  to  us  by  Mark.  After 
Mary  Magdalene  had  viewed  the  stone  that  was 
rolled  away,  she  hurries  back  to  the  city  to  bring 
this  intelligence  to  Peter  and  John  (John  xx.  2  seq.) ; 
this  Luke  is  silent  about,  but,  on  the  other  hand,  he 
describes  to  us  the  terror  and  joy  of  the  other  wo- 
men in  a  vivid  manner. 

Vs.  4.  Two  men. — "  Tlie  angels  are  designated 
according  to  that  form  of  manifestation  which  they 
had  in  the  view  of  the  women."  Meyer.  As  re- 
spects the  well-known  controversy  as  to  the  number 
of  the  angels,  we  are  satisfied,  instead  of  occupying 
ourselves  with  all  the  harmonistic  schemes  that  have 
been  in  earlier  or  modern  times  thought  out,  to  remind 
the  reader  rather  of  the  well-known  word  of  Lessing  in 
his  Duplik,  where  lie,  with  a  liberality  strange  to  most 
of  the  modern  critics,  wrote:  "Cold  discrepancy- 
mousers,  do  ye  not  then  see  that  the  Evangelists  do  not 
count  the  angels  ?  The  whole  grave,  the  whole  region 
round  about  the  grave,  was  invisibly  swarming  with 
angels.  There  were  not  only  two  angels,  like  a  pair 
of  grenadiers  who  are  left  behind  in  front  of  the 
quarters  of  the  departed  general ;  there  were  millions 
of  them;  they  appeared  not  always  one  and  the 
same,  not  always  the  same  two ;  sometimes  this  one 
appeared,  sometimes  that ;  sometimes  on  this  place, 
sometimes  on  that ;  sometimes  alone,  sometimes  in 
comjiany ;  sometimes  they  said  this,  sometimes  they 
said  that." 

Vs.  5.  Why  seek  ye.— In  the  redaction  of  the 
angels'  discourse  iu  Luke,  it  is  especially  the  ground- 
lessness of  the  seeking  of  iluu  in  tjie  mansions  of 
the  dead  who  already  is  actually  living,  which  espe- 
cially comes  into  the  foreground.  The  dill'ei'ence  in 
the  account  of  the  angets'  address  is  an  internal 
.argument  for  its  truth,  since  the  women,  in  the  agi- 
tiition  of  the  moment,  could  not  possibly  have  stated 
eoneclly,  and  with  diplomatic  exactness,  the  intelli- 
gence hearvi.     Enough  that  all  the  Evangelists  concur 


in  the  main  matter.  "  Thus  is  the  fact  of  the  first 
announcement  of  the  resurrection  of  Christ  repre- 
sented to  us,  not  in  the  form  of  its  abstractly  ob- 
jective course,  but  taken  together  with  its  living 
working  in  the  living  image  of  the  first  Easter  har- 
monies which  it  called  forth.  But  these  haraionies 
now  do  not  present  themselves  in  the  measured 
mood  of  a  unisonous  choral,  but  in  the  form  of  a 
four-voiced  very  agiiated  fuffue."     Lange. 

Vs.  6.  When  He  was  yet  in  Galilee. — The 
reminder  of  that  which  the  Lord  had  uttered  parti- 
cularly iu  Galilee  takes  in  Luke  the  place  of  the 
ilirection  to  go  into  Galilee,  as  the  place  where  the 
Risen  One  should  be  seen  again,  as  he,  moreover, 
communicates  afterwards  no  Galilean  appearance 
whatever.  The  prophecies  of  the  Passion,  which 
the  women  had  forgotten,  were  kno\vn  to  the  angels. 
Why  it  is  psychologically  impossible  that  the  women 
should  now  first  remember  again  the  predictions  of 
our  Lord's  resurrection  if  He  had  really  so  definitely 
uttered  them  (Meyer),  we  do  not  comprehend. 

Vs.  9.  Told  all  these  things. — Obediently  to 
the  express  command  of  the  angel,  which  Mat- 
thew and  Mark  state.  The  mood  in  which  they  re- 
turn from  the  grave  is  also,  in  particular,  not  stated 
to  us  more  particularly  by  Luke  ;  on  the  other  hand, 
we  owe  to  him  the  account  that  they  proclaimed  the 
joyful  message  in  a  yet  wider  circle  than  merely  to 
the  Twelve,  as  we  soon  after  shall  learn,  vss.  22-24, 
yet  more  particularly  from  the  joumeyers  to  Em- 
maus.  Respecting  the  here-named  women  them- 
selves, see  on  ch.  viii.  2,  3. 

Vs.  11.  As  idle  tales,  ojo-eJ  Avpos,  nonsense 
and  superstitious  gossip,  crazy  talk.  Dutch :  ydel  ge- 
klap.  That  they  also  brought  the  intelligence  with 
the  same  result  to  the  aSeA^ois  of  the  Lord  (Acts  i. 
14)  is  undoubtedly  possible  (De  Wette),  but  by  no 
means  proved.  The  individual  experience  of  the  Mag- 
dalene, who  is  connected  in  vs.  10  also  with  the  other 
women,  and,  according  to  John  xx.  18,  gives  her 
individual  account,  is,  for  brevity's  sake,  passed  over 
by  Luke.  It  appears,  however,  from  his  condensed 
account,  that- she  too  found  no  better  reception  than 
the  other  messengers  of  the  Resurrection. 

Vs.  12.  Then  arose  Peter. — Comp.  John  xx. 
2-10.  John  is  here  unnientioncd,  but  from  vs.  24  it 
appears,  at  all  events,  that  several  of  the  disciples  on 
this  morning  had  gone  to  the  grave.  Uad  Luke,  as 
Baur  supposes,  wished  to  place  in  the  background 
the  appearance  vouchsafed  to  Peter  by  the  narrative 
of  the  appearance  which  the  joumeyers  to  Emmaus 
experienced,  then  he  might  just  as  well  have  left  this 
whole  narrative  of  the  apostles'  visit  to  the  grave 
entirely  unmentioned.  As  to  the  rest,  in  view  of  the 
brevity  of  Luke's  account,  it  cannot  be  a  matter  of 
surprise  that  he  speaks  of  ixnva,  but  does  not  men- 
tion the  aoiioipiov  (John  xx.  '7). 


DOCTKIXAL  AND  ETHICAL. 

1.  See  Lange  on  the  parallels  in  Matthew  and 
Mark. 

2.  "The  re-awakening  of  the  dead  Christ  has, 
humanly  apprehended,  something  so  sublimely 
touching  and  beautiful,  that  if  it  were  a  fable,  as  it 
is  not,  the  truth  of  history  would  be  wished  for  it." 
Herder.  To  have  comprehended  the  great  miiacu- 
lous  fact  on  its  purely  human  side  especially,  and  to 
have  described  it,  and  thus  to  have  brought  it  yet 
nearer  to  us  on  this  side  than  was  done  by  Matthew 


CHAP.  XXIV.  1-12. 


387 


and  Mark,  this  belongs  to  the  incontrovertible  merits 
of  Luke. 

3.  The  announcement  of  the  Resurrection  by  an- 
gels, Uke  that  of  the  Nativity,  was  in  the  highest 
degree  worthy  of  God,  and  the  receptivity  of  the 
women  for  the  objectively  present  angelophany  was 
conditioned  by  their  subjective  frame  of  mind.  No 
inventor  would  have  contented  himself  with  one 
or  two  heavenly  messengers,  when  in  the  Christmas 
night  a  whole  throng  of  the  heavenly  host  had  come 
down  to  earth.  A  Resurrection  without  such  extra- 
ordinary circumstances  would  have  been  a  spring 
without  flowers,  a  sun  without  rays,  a  triumph  with- 
out Jtrjumphal  crown. 

4.  A  remarkable  agreement  exists  between  the 
awakening  of  the  first  and  of  the  second  life  of  our 
Lord  upon  earth.  In  both  beginnings  we  see  doubt- 
ers and  anxious  ones  quieted  by  a  heavenly  messen- 
ger. In  both  the  attendant  circumstances  are  related 
at  length,  but  over  the  commencing  point  itself  of 
the  Ufe  and  of  the  Resurrection  of  our  Lord  there 
remains  a  mysterious  veil.  He  is  awakened  by  the 
power  of  the  Most  High,  as  He  by  the  same  power 
had  been  conceived  (Luke  i.  35 ;  Rom.  vi.  4).  By 
His  Resurrection  He  becomes  manifest  as  God's  Son 
(Rom.  i.  4),  as  He  had  been  named  even  before  His 
birth  (Luke  i.  32). 

5.  The  Resurrection  of  our  Lord  is,  first,  the 
I  Restoration  of  the  life  which  appeared  to  bo  quite 
'  ended,  while  the  broken  bond  between  soul  and  body 

is  a^ain  knit  together  ;  secondly,  a  Continuance  of 
the  previous  life,  wherewith  the  consciousness  of  its 
identity  again  awakes  (Luke  xsiv.  39),  the  memory 
returns,  and  the  objective  fact  acquires  also  subjec- 
tive truth  for  the  Risen  One  Himself;  finally,  the 
Glorification  of  the  former  existence,  whose  burdens 
now  .'ill  fall  away,  so  that  the  Risen  One  shows  Him- 
self entirely  different  from  before,  without  being  on 
that  account  another. 

6.  The  Scripture  testifies  that  Christ  rose  with  a 
truly  human  body,  from  an  actual  sleep  of  death,  in 
the  literal  sense  of  the  word,  out  of  the  grave.  Con- 
demned, therefore,  is  the  Docetic  representation,  by 
which  either  the  reality  or  the  identity  of  His  body  is 
doubted,  or  tlie  manner  of  His  resurrection  so  repre- 
sented that  it  becomes  entirely  impossible  to  conceive 
a  true  corporeality  {see,  for  instance,  the  essay  of  F. 
KuHN :  Wie  ging  Jesus  durch  dcs  Grabes  Tliiir  ?  Bonn, 
1838).  But  not  less  is  the  coar.ser  or  more  refined 
rationalistic  interpretation,  according  to  which  the 
revivification  of  the  Lord  becomes  only  the  awak- 
ening out  of  a  seeming  death,  agamst  the  Scrip- 
ture^'and  the  Christian  consciousness.  H6w  would 
it  be  possible  that  the  double  expression  of  the 
self-consciousness  of  the  Lord  (Rev.  i.  18),  "I 
was  dead,  and  behold  I  am  alive  again,"  should  con- 
tain in  its  second  part  objective,  in  the  first  only  sub- 
jective, truth?  Finally,  we  reject  the  one-sided 
symbolical  interpretation,  according  to  which  the 
Resurrection  history  is  regarded  only  as  an  unessen- 
tial involucrum  of  religious  ideas,  not  as  a  fact  in 
itself  (Spinoza,  Kant,  Hegel,  Strauss). 

7.  The  possibihty  of  tlie  Resurrection  of  the 
Lord  from  the  dead  is  a  priori  controverted  by  those 
who,  in  Pantheistic"  or  Rationalistic  wise,  ignore 
every  essential  distinction  between  spirit  and  matter. 
Over  against  this  we  have  simply  to  bring  to  mind 
that  the  justice  of  the  fundamental  anthropological 
views  of  unbelief  is  yet  in  no  wise  proved.  To  ex- 
plain the  possibilitv  of  the  Resurrection  so  perfectly 
that  one  clearly  sees  that  it,  according  to  natural 


laws,  not  only  can  take  place,  but  also  must  take 
place,  is  a  preposterous  requirement,  since  the  fact 
precisely  by  such  an  explanation  would  lose  the 
character  of  a  miracle,  and  sink  out  of  the  class  of 
the  Miracida  down  into  that  of  the  Mirabilia. 
Enough  that  the  possibility  is  grounded  in  the  per- 
sonality of  the  Lord,  for  whom  death,  not  less  than 
sin,  as  we  have  already  previously  reminded  the 
reader,  may  be  called  something  entirely  and  utterly  I 
preternatural.  It  is  a  folly  to  dispute  about  this  1 
possibility  with  such  as  deny  the  miraculous  deeds 
of  the  earher  period  of  His  history.  Only  when  these  ' 
latter  arc  proved  or  allowed  can  we  go  farther,  and 
find  it  aLso  assumable  and  rational  that  He,  although 
bodily  in  the  grave,  could  not  see  corruption.  Whe- 
ther we  have  to  conceive  His  Resurrection  as  the 
fruit  of  a  quiet  but  regularly  proceeding  development 
in  the  grave,  very  much  as  in  the  deadjow/ja  the 
arising  life  of  the  butterfly  is,  as  in  a  closed  labora- 
tory, developed,  or  whether  we  have  l-ather  to  as- 
sume a  magnificent  transition,  in  consequence  of 
which  the  hitherto  entirely  senseless  corpse  in  an 
instant  was,  as  it  were,  streamed  through  with  Di- 
vine life — this  is  a  question  to  the  decisive  answer 
of  which  aU  fixed  historical  data  are  wanting  to  us. 
Enouch  that  we  have  to  conceive  of  the  Lord's  Re- 
surrection as  being  both  the  proper  work  of  the  Son 
(.lohn  X.  18),  and  as  also  a  miraculous  act  of  the 
Father  (Acts  ii.  24).  Whoever  takes  our  Lord  for 
that  which  He,  according  to  His  own  word  and  ac- 
cording to  that  of  His  apostles,  is,  accounts  the  raising 
again  of  the  God-man,  wonderful  as  it  is,  as  being  in 
the  highest  sense  of  the  word  perfectly  natural,  since 
the  presupposition  becomes  Christologically  unrea- 
sonable that  He  should  have  remained  in  death.  As 
to  the  conception  of  the  miracle  itself,  there  deserve 
here  to  be  compared  the  weighty  remarks  of  Schen- 
kel,  in  Gezler's  Protestant.  Monatsblatf,  1833,  and 
by  Rothe  in  his  Abhandlung  zur  Dogmatik  in  the 
Theol.  Stud.  u.Krit.,  1858,  i. 

8.  For  the  Lord  Himself  the  hour  of  the  Resur- 
rection was,  without  doubt,  an  hour  of  blessed  joy 
and  glorious  triumph,  and  then  also  an  hour  of  hope- 
ful preparation  for  the  different  revelations  v^hich 
He  on  the  very  first  day  bestowed  on  different  friends 
in  different  places.  We  stand  here  at  the  entrance  of 
one  of  the  most  remarkable  transition  periods  of  His 
outer  and  inner  fife,  of  a  character  almost  like  the 
transitions  in  His  twelfth  or  thirteenth  ye.ar.  From 
henceforth  He  enters  into  an  entirely  difl'erent  rela- 
tion to  His  foes  and  to  His  friends,  to  the  world  of 
spirits,  to  the  kingdom  of  darkness,  to  death  and  the 
grave,  yea,  in  a  certain  measure,  even  to  the  Father. 
Hitherto  we  have  learned  to  know  Him  as  the  Son 
who  must  yet  become  perfect  and  learn  obedience  by 
that  which  He  suffered  (Heb.  ii.  10;  v.  8);  now  we 
find  Him  entirely  perfected  and  purified,  as  it  were, 
at  the  foot  of  His  throne.*  An  hour  like  this  He 
had  on  earth  never  yet  seen,  and  not  less  than  at  the 
Baptism  (Luke  iii.  21),  may  we  suppose  Him  now  also 
to  have  consecrated  the  new  life  in  prayer  to  the  Fa- 
ther. Nay,  as  His  whole  first  life  may  be  named  a 
preparation  for  His  suffering  and  death,  so  now  did 
His  second  life  become  a  preparation  for  the  hour 
of  ascension.  Perverted  as  it  is  essentially  to  iden- 
tify Resurrection  and  Ascension  (Kinkcl,  Wcissc),  as 

*  [The  author,  of  course,  by  tlio  word  "  purified "  hao 
anythjnf;  in  mind  but  a  purification  of  tlio  Sinless  One  from 
sin.  But  Ue  is  now  purified  even  from  the  sinless  infirmi- 
ties which  apporUiiu  to  humanity  .is  yet  unLflonfied.— 
C.  C.  S.] 


388 


THE   GOSPEL  ACCORDING  TO  LUKE. 


little  may  we  forget  that  the  two  are  most  intimately 
united.  With  every  day  which  removed  our  Lord 
farther  from  the  empty  grave  He  drew  nearer  and 
nearer  to  His  waiting  crown,  and  the  blessed  cele- 
bration of  His  victory  coalesced  with  the  still  pre- 
paration for  His  coronation  in  an  admirable  unity, 
so  that  He,  even  on  the  first  day,  might  speak  of  an 
entry  into  His  glory,  vs.  26.  Yet  scarcely  do  we 
venture  to  enter  more  deeply  into  this  sanctuary. 
K  we  cannot  even  express  what  a  glory  and  blessing 
is  reflected  in  the  Lord's  Resurrection,  what  must 
then  the  experience  have  been  ?  In  the  appearances 
of  the  Risen  One  has  His  glory  become  most  clearly 
visible  for  the  finite  eye,  and  to  them  we  have,  there- 
fore, above  all  things,  to  give  heed  if  we  will  learn 
to  know  Christ  and  the  power  of  His  Resurrection, 
Phil.  iii.  10.  The  fulness  of  detail  with  which  Luke 
communicates  to  us  the  i'ourth  appearance  compen- 
sates in  rich  measure  his  silence  respecting  the  first 
and  the  second,  while  the  third,  vs.  34,  is  only  inti- 
mated by  him.  Respecting  the  number  and  sequence 
of  these  appearances,  see  Lange,  Matthew,  p.  540 
seq. 

9.  In  view  of  the  supreme  moment  of  this  mira- 
culous fact,  we  cannot  be  at  all  surprised  that  it  has 
been  in  manifold  ways  glorified  by  Christian  art. 
Painting  owes  to  it  masterpieces  of  Raphael,  Tin- 
toretto, Paul  Veronese,  Caracci,  Rubens,  and  others. 
In  the  most  of  these  pictures  Christ  appears  sur 
rounded  with  heavenly  glory,  as  He  breaks  the  band;i 
of  death  and  swings  the  banner  of  victory,  while  the 
watchers  of  the  grave  are  trembling  and  fleeing. 
Yet,  in  view  of  the  difficulties  of  representing  the 
moment  of  the  Resurrection  itself,  perhaps  the  etForts 
to  paint  what  immediately  preceded  or  followed  it 
deserve  the  higher  esteem.  The  journey  of  the  holy 
women  to  the  grave,  and  the  second  appearance  to 
Mary  Magdalene,  both  by  Ary  Seheffer,  belong  to 
his  most  admirable  masterpieces.  Hymnology  has 
been  enriched  by  the  Resurrection  with  the  exquisite 
lays  of  a  Gregory  the  Great,  Ambrose,  Gellert,  Klop- 
stock,  Claudius,  Mauzoni,  and  others,  [and  our  own 
Hastings,  whose  "  How  calm  and  beautiful  the  morn," 
is  scarcely  equalled. — C.  C.  S.]  The  scene  of  the 
Easter  bells  in  Faust  has  bestowed  on  Goethe  a  part 
of  his  own  earthly  immortality. 


IIOMILETICAl,  AXD  PRACTICAI,. 

General  Points  of  view: — The  Resurrection  of 
the  Lord — I.  In  relation  to  the  Jmtori/  of  the  world. 
The  vanquishing  of  the  might  of  sin  and  death,  which 
bad  revealed  itself  in  all  manner  of  forms,  as  well 
among  Israelites  as  among  the  heathen  nations ;  the 
implanting  of  a  new  principle  of  life  in  man  and  in 
mankind.  The  empty  grave  the  boundary  between 
the  old  and  the  new  economy,  2  Cor.  v.  lY.  The 
triumph  of  the  might  of  light  over  the  might  of 
darkness  in  the  course  of  the  history  of  the  world, 
typically  expressed  in  the  triumph  of  the  second  Adam 
over  all  the  powers  of  darkness  and  death.  II.  In 
relation  to  Israel.  The  subhmest  expectations  of  the 
Old  Testament  are  fulfilled,  Ps.  xvi.  9,  et  alibi,  and 
what  there  was  typified  in  Joseph,  David,  Israel, 
that,  namely,  the  way  of  humiliation  led  to  the 
highest  glory,  was  realized  in  unexampled  mea- 
sure. The  triumph  of  the  King  of  Israel,  the  be- 
ginning of  the  temporary  overthrow,  rejection,  hard- 
ening of  Israel,  and  yet  also  the  pledge  of  its  final 
re-estabUshment.     The  empty  grave  the  dumb  and 


yet  eloquent  accuser  of  the  Jlessiah's  murderers. 
III.  In  relation  to  the  Apostles  and  first  friends  of 
our  Lord.  His  Resurrection  the  foundation  of  their 
renewal  to  a  life  of  faith,  hope,  and  love,  after  that 
all  with  His  death  had  appeared  lost.  The  Easter 
morning  the  commencement  of  a  new  period  for 
every  one  among  them  and  for  their  whole  body. 
The  certainty  that  their  Master  lives,  bestows  on  their'^N 
spirit  new  Ufe,  on  their  heart  new  joy,  on  their  feet 
new  strength,  on  their  future,  new  hope.  Even  un- 
belief has  seen  itself  forced  to  the  acknowledgment  ' 
that  a  transformation  such  as  becomes  manifest  in 
the  circle  of  the  disciples  between  Good  Friday  and 
Whitsunday,  can  only  be  explained  by  their  having 
believed  in  the  great  fact  which  the  Easter  morning 
proclaims.  But  how  this  subjective  certainty  could 
have  arisen,  unless  from  the  objectively  present  fact, 
no  apostle  of  unbelief  has  been  able  to  explain  to  us 
in  a  way  which,  psychologically,  and,  much  less,  his- 
torically, has  even  any  degree  of  probability.  IV. 
In  relation  to  Jesus  Himself.     The  Resurrection  is : 

a.  the  satisfactory  solution  of  the  otherwise  entirely 
inexjjlicable  events  of  His  life,  whereby  the  other- 
wise disturbed  harmony  of  His  life  is  again  restored ; 

b.  the  crown  of  His  miraculous  deeds,  especially  of 
His  raisings  from  the  dead ;  c.  the  seal  of  His  decla- 
rations in  respect  to  His  own  person  and  to  His  con- 
dition after  His  death;  d.  the  decisive  step  on  the 
way  to  His  glorification,  after  the  status  exinanitionis 
now  lay  forever  behind  Him.  V.  In  relation  to  the 
foundation  of  the  Kingdom  of  God  in  general,  the 
Lord's  Resurrection  is  the  indispensably  necessary 
condition,  without  which  the  coming  forward  of  the 
apostles,  the  conversion  of  thousands  of  Jews,  and 
the  union  of  many  thousand  heathen  with  them  in 
one  spiritual  body,  must  have  remained  something 
entirely  inexplicable.  VI.  Nay,  for  the  whole  Doe- 
trine  of  Salvation,  Jesus'  Resurrection  is  the  conditio 
sine  qua  non  of  the  personal  redemption,  renovation, 
and  resurrection  of  all  His  people.  The  certainty 
of  recfmciliatiou  is  not  perfectly  assured  so  long  as  it 
has  not  become  manifest  that  the  sacrifice  of  the 
Son  has  been  accepted  by  the  Father ;  on  this  ac- 
count, also,  Paul  lays  yet  more  weight  upon  the 
Lord's  Resurrection  than  even  upon  His  death  (Rom. 
V.  10;  viii.  34).  a.  The  type,  h.  the  ground,  c.  the 
power,  of  our  Lord,  we  find  offered  only  in  faith  on 
the  Christ  who  has  personally  arisen  from  the  dead, 
and  it  is  by  this  great  fact  of  the  Easter  morning 
that,  a.  the  possibility,  b.  the  certainty,  c.  the  glory 
of  our  own  resurrection,  so  far  as  we  believe  on  Him, 
is  triumphantly  confirmed.  All  this  offers  to  the 
Christian  homilete  on  the  highest  feast  of  the  chui'ch 
a  so  infinite  wealth  of  points  of  view  and  considera- 
tions, that  we  can  scarcely  conceive  how  any  one 
who  has  experienced  in  himself,  at  least  incipiently, 
the  truth  of  the  apostle's  word.  Gal.  ii.  20,  could 
ever  be  able  on  this  feast  to  complain  that  he  had 
entirely  preached  himself  out. 

On  the  Section. — The  first  Easter  morning ;  the 
realm  of  nature  a  symbol  of  the  realm  of  grace,  a. 
the  gloomy  night,  b.  the  much-promising  dawn,  c. 
the  breaking  day. — The  first  pilgrims  to  the  Holy 
Sepulchre :  a.  how  mournful  they  go  thither,  b.  how 
joyful  they  return. — The  experience  of  the  first  fe- 
male friends  of  our  Lord  on  the  day  of  His  Resur- 
rection a  proof  of  the  truth  of  the  declaration,  Ps. 
ixxs.  5.  WjJeping_may_eudure  for  a  night,  but  joy 
Cometh  in  the  morning. — The  stone  rolled  away. — 
How  on  Easter  morning  it  began  to  be  bright:  1.  In 
the  garden ;   2.  in  the  human  hearts ;   3.  over  the 


CHAP.  XXrV.  13-35. 


389 


cross  ;  4.  for  the  world ;  5.  in  the  realm  of  the  dead. 
— The  first  Easter  gospel:  1.  The  hearers;  2.  the 
preacher ;  3.  the  message ;  4.  the  fruit  of  the  ser- 
mon.— How  unbelief  mourns  precisely  for  that  which 
was  to  give  it  the  first  ground  of  hope. — The  empty 
grave  viewed  not  joyfully,  but  doubtfully. — The  Eas- 
ter morn  a  festal  day  for  the  angels  of  heaven  also. 
— The  fruitless  seeking  of  the  living  among  the  dead : 
1.  Of  the  living  Christ  in  the  grave;  2.  of  the  living 
Christian  in  the  dust  of  the  earth. — "He  is  not 
here,"  for  the  first  and  only  time  the  absence  of 
Christ  a  source  of  inexpressible  joy. — The  coinci- 
dence and  the  diversity  between  the  first  Christmas 
night  announcement  and  the  first  Easter  morning 
announcement. — Jesus'  Resurrection  the  confirma- 
tion of  His  earlier  and  the  pledge  for  the  fulfihnent 
of  His  later  words. — Of  how  many  words  of  the  Mas- 
ter does  the  Christian  become  mindful  at  the  view 
of  the  empty  grave ! — No  command  was  on  the  Re- 
surrection morning  so  often  given  and  carried  out,  as 
that  to  proclaim  the  joyful  message  to  others  also. — 
The  distinction  between  the  unbelief  of  the  first 
apostles  and  friends  of  Jesus  in  His  Resurrection, 
and  that  of  modern  criticism. — Only  the  Risen  Sa- 
viour Himself  was  able  to  put  an  end  to  the  doubt 
and  sorrow  of  His  first  friends. — They  doubted,  that 
we  might  not  need  to  doubt. — The  empty  grave 
viewed  by  a  fallen  apostle;  he:  1.  Longingly  en- 
tered it ;  2.  carefully  examined  it :  3.  found  it  empty ; 
4.  left  it  thoughtful. — The  lovely  harmony  of  the 
Easter  evening  arising  from  the  manifold  sharp  dis- 
sonances of  the  Easter  morning. 

Starke  : — Quesnel  : — What  one  will  do  for  love 
to  Christ  he  must  accomplish  very  soon  and  care- 
fully.— Nova  Bibl.  Tub. : — No  stone  is  so  great  but 
the  mighty  Providence  of  God  can  Hft  it. — Behevers 
often  find  Jesus  not  as  they  seek  Him. — Canstein  : — 
The  angels  have  ten  times  served  the  Son  of  God 
from  His  manifestation  in  the  flesh  to  His  Ascension. 
— God  has  many  means  and  ways  to  comfort  the 
terrified  ;  if  He  does  it  not  through  the  holy  angels, 
yet  it  comes   to   pass   through   the   angels   of  the 


church. — Bihl.  Wirt. : — With  God  there  is  no  re- 
spect of  persons ;  to  Him  a  woman  is  as  good  as  a 
man,  &c..  Gal.  iii.  28. — The  holy  angels  abide  by  the 
word  of  Christ. — Canstein  : — To  forget  Christ's  word 
brings  trouble. — Sometimes  weak  women  must  be 
evangelists  to  men,  that  ought  to  be  so  strong. — 
Nova  Bibl.  Tub. : — The  secret  of  the  Resurrection 
passes  all  men's  reason  and  thoughts. — Jesus,  the 
Supreme  Good,  is  worthy  that  we  leave  not  off  till 
we  find  Him. — Osiander  : — Faith  and  unbelief  wres- 
tle sometimes  in  a  man. 

Arndt  : — The  first  rays  of  the  glory  of  Christ  in 
the  dawn  of  the  Easter  morning :  1.  The  stone  rolled 
away ;  2.  the  glittering  angels ;  3.  the  hastening  wom- 
en.— Krummacher: — In  the  miracle  of  the  Resur- 
rection we  behold :  a.  the  glory  of  the  Father,  6.  the 
glory  of  the  Son,  c.  the  glory  of  the  elect. — Nitzsch  : 
— The  happiness  of  the  disciples  of  Jesus  to  be  re- 
vivified by  the  resurrection  of  their  Head. — Flatt  : 
— The  morning  of  the  Resurrection  of  Jesus :  1.  How 
it  diffuses  the  brightest  morning  twihght  over  the 
earth,  and  in  its  hght  the  morning  of  eternity  beams 
kindly  upon  us.— W.  Hofacker  : — The  open  grave 
of  the  Risen  One:  1.  An  arch  of  His  triumph ;  2. 
a  bow  of  peace  denoting  heavenly  favor  and  grace ; 
3.  a  door  of  life  for  the  resurrection  of  our  spirit 
and  our  body. — Ribger  : — How  God  wills  not  that 
we  should  seek  and  anoint  a  dead  Jesus  in  the 
grave. — Ahlfeld: — The  celebration  of  the  first  Eas- 
ter.— SoucHON : — The  Easter  preaching  of  the  angeL 
— Stier  : — The  Resurrection  of  Christ  the  true  com- 
fort of  all  behevers :  1.  In  tribulation;  2.  in  sin ;  3.  in 
death. — Rautenberg: — Easter   among  the  graves: 

1.  The  stone  of  the  curse  is  rolled  away  therefrom; 

2.  there  dwell  angels  therein ;  3.  the  dead  are  gone 
out  therefrom.— The  great  Easter  consolation:  ]. 
For  sorrowing  love ;  2.  for  the  troubled  conscience. 
— Schmid: — Easter  the  most  glorious  feast:  1.  Of 
the  most  glorious  joy;  2.  of  the  most  glorious  vic- 
tory ;  3.  of  the  most  glorious  faith ;  4.  of  the  most 
glorious  hope. — Jaspis: — How  we  may  celebrate 
Easter  in  the  right  spirit. 


B.    Over   the   Despondency  of   Unbelief.      Ch.  XXIV.  13-45. 


1.  The  Appearing  to  the  Disciples  of  Emmaus  (Vss.  13-35). 

13  And,  behold,  two  of  them  went  [were  journeying]  that  same  day  to  a  village  called 

14  Emmaus,  which  was  from  Jerusalem  about  threescore  furlongs  [stadiaj.      And  they 

15  talked  together  of  all  these  things  which  had  happened.  And  it  came  to  pass,  that, 
while  they  communed  [were  conversing]  together  and  reasoned  [or,  were  discussing], 

16  Jesus  himself  drew  near,  and  went  [journeyed]  with  them.     But  their  eyes  were  holden 

17  that  they  should  not  know  him.  And  he  said  unto  them,  Wliat  manner  of  communica- 
tions are  these  that  ye  have  [are  interchanging]   one  to  [witli]  another,  as  ye  walk, 

18  and^  are  [wlnj  are  ye]  sad?  And  the  [cm.,  the]  one  of  them,  whose  name  was  Cleo- 
pas,  answering  said  unto  him,  Art  thou  only  a  stranger  in  Jerusalem,  and  [the  only 
stranger  in  Jerusalem  who]  hast  not  known  the  things  which  are  come  to  pass  there  m 

19  these  days?  And  he  said  unto  them,  What  things?  And  they  said  unto  him,  Con- 
cerning Jesus  of  Nazareth,  which  was  a  prophet  mighty  in  deed  and  word  before  God 

20  and  all  the  people  :  And  how  the  chief  priests  and  our  rulers  delivered  hnn  to  be  con- 

21  demned  to  death,  and  have  crucified  him.  But  we  [for  our  part"]  trusted  that  it  had 
been  he  which  should  [was  to]  have  redeemed  Israel :  and  beside  all  this  [or,  yet  even 


390 


THE   GOSPEL  ACCORDING  TO  LUKE, 


22 

23 

24 

25 

26 

27 

28 
29 

30 

31 
32 

83 

34 
35 


with  all  this"*],  to  clay  is  the  third  day  since  these  things  were  done.     Yea,  and   [But 
also,  dA.A.a  Kat']  certain  women  also  of  our  company  made  us  astonished,  which  were 
early  at  the  sepulchre ;  And  when  they  found  not  his  body,  they  came,  sayino,  that 
they  had  also  seen  a  vision  of  angels,  which  said  that  he  was  alive.     And  certain  of 
them  which  were  with  ns  went  to'  the  sepulchre,  and  found  it  even  so  as  the  women 
had  said :  but  him  they  saw  not.     Then  he  said  unto  them,  0  fools  [ye  without  under- 
standing, av6iqroi\  and  slow  of  heart  to  believe  all  that  the  prophets  have  spoken : 
Ought  not  Christ  to  have  suffered   [Was  it  not  needful  that  the  Christ  should  suflfer^]' 
these  things,  and   \so\   to  [om.,  to]    enter  into  his  glory?     And  beginning  at   [from] 
Moses  and  [from]  all  the  prophets,  he  expounded  unto  them  in  all  the  Scriptures  the 
things   [written]   concerning  himself  [him'].     And  they  drew  nigh  unto  the  village, 
whither  they  went:  and  he  made  as  though  he  would  have  gone  further.     But  tliey 
constrained  him,  saying,  Abide  with  us;   for  it  is  toward  evening,  and  the  day  [now^j 
is  far  spent.     And  he  went  in  to  tarry  [stop]  with  them.     And  it  came  to  pass,  as  he 
sat  at  meat   [reclined  at  table]  with  them,  he  took   [the]   bread,  and  blessed  it,  and 
brake,  and  gave  to  them.     And  their  eyes  were  opened,  and  they  knew  him;  and  he 
vanished  out  of  their  sight  [a^avros  eyeVero  air  aurwi/].     And  they  said  one  to  another, 
Did  not  our  heart  burn  [Was  not  our  heart  burning]  within  us,  while  he  talked  with 
us  by  the  way,  and  [om.,  and^]  while  he  opened  to  us  the  Scriptures?     And  they  rose 
up  the  same  hour,  and  returned  to  Jerusalem,  and  found  the  eleven  gathered  together 
and  them  that  were  with  them.  Saying,  The  Lord  is  risen  indeed,  and  hath  appeared  to 


Simon.     And  they  told  what  things  vjere  done  [took  jjlace^ 
known  of  [recognized  by]  them  in  [the]  breaking  of  [the' 


in  the  way,  and  how  he  was 
bread. 


[.  ^s- l^-^^f"!-  Sio-  h^s  here  a  singular  variation ;  instead  of  eore  a-Kvepu>7roC,  it  has  ca-Tae-na-av  crKvBpionoi.  If  this  be 
g-enume,  it  would  depict  the  displeased  silence  in  which  the  disciples  stood  for  a  moment  on  beiuK  interrupted,  as  thev 
supposed,  by  an  unsympathizmg  stranger,  broken  at  last  by  tte  reply  of  Cleopas.—C.  C.  S.] 

[2  Vs.  21.— Expressed  by  the  rnxeU  fiKnCiofnev  instead  of  the  sirople  ^ATrt'^o/iiev.— C.  C.  S.l 

.  1-^,^'®- 21:r'^S.^*i®i  ^^  Bleek  explains  it,  "notwithstanding  these  hopes  which  His  prophetic  works  and  words  iustifled. 

it  is  already  the  third  dajr  after  His  crucifixion."— C.  C.  S.]  •*   ="'"'''"' 

1,  *  ^f-J^T^^"-'  ^fter  aAAi  ye  is  with  good  reason  received  into  the  text  by  Lachmann  and  Tisohendorf,  fMever,  Tre- 

gelles,  Alford,]  according  to  B.,  D.,  [Cod.  Sm.,]  L.  >  i      j     >     ^^ 

[5  Vs.  22.-The  <iAA<£  in  vs.  21  and  this  in  vs.  22  appear  to  indicate  how  the  mmd  of  the  speaker  was  repelled  from  one 
ccnjectm-e  to  another,  findmg  none  tenable— C.  C.S.] 

[^'Vs.26.~"Ua9elv  Kal  eUeK.  =  nae6vTa  eicreX.  It  was  not  the  entering  into  His  glory,  but  the  sufferinfj,  about 
which  they  wanted  persuadmo."     Alford.— C.  C.  S.]  if      J'  ^  c  _y^,  ,uj,  auvui. 

['  Vs.  27.— AiiToD,  not  aiiTod.—C.  C.  S.] 
m    •tJ^'i'i^^'^'^f'''  .^■■f-'^^'^S  of  B.,  [Cod.  Sm.,]  L.,  Cursives,  Vulgate,  Coptic,  Slavonic,  &o.    Bracketed  by  Lachmann. 
[Omitted  by  Tischendorf;  accepted  by  Meyer,  Tregelles,  Alford.— C.  C.  S.]  ^  luiaiui. 

n     I  '^^•.32--The  Ka.i  of  the  Recepta  appears  to  have  been  intoiiMlated  to  connect  the  clauses.    B.,  D.,  rCod.  Siii.,1  L.,  33 
Cant.,  Origen  do  not  have  it.    Sze  Lachmann,  Tischendorf,  [Meyer,  Tregelles,  Alford.]  ■      '  l  >j      .     , 


EXEGETICAL  AND  CRITICAL. 

Vs.  13.  Two  of  them.— Xot  of  the  Eleven, 
from  whom,  vs.  33,  they  are  definitely  distinguished ; 
nor  even  necessarily  of  the  Seventy,  who  must  not 
be  conceived  as  a  definitely  established  college  ;  but 
of  the  wider  circle  of  discij^les  who  were  now  together 
at  Jerusalem.  Cleopas,  vs.  18,  accidentally  named, 
because  he  appears  speaking,  is  not  the  same  with 
Clopas,  John  xix.  25,  but  =  Cleopatrus.  In  respect 
to  the  other,  the  conjectures  are  legion  ;  some  have 
understood  Nathanael  (Epiphanius),  Simon  (Origen), 
Luke  (Theophyl.  Lange),  Peter,  on  the  ground  of 
vs.  34,  and  many  others.  The  last  conjecture  rests 
upon  a  misunderstanding,— the  next  to  the  last  has 
something  for  it,  on  account  of  the  fulness  of  detail 
and  the  visible  predilection  with  which  this  whole  oc- 
currence is  delineated  by  Luke.  Perfect  certainty 
herein  is,  however,  impossible,  and  also  unnecessary. 

Emmaus. — Mentioned  also  by  JosEPnus,  i)e 
Bell.  JmI.  n.  G,  6.  Comp.  4.  1,  3.  Not  to  be  con- 
founded with  the  city  Emmaus,  in  the  jtlain  of  Ju- 
dsea,  which  lay  176  stadia  from  Jerusalem,  was  called 
in  the  third  century  Nicopolis,  and  by  a  misunder- 
standing of  some  ancient  expositors  was  taken  for 
the  birth-place  of  Cleopas.  The  fathers  Eusebius 
and  Jerome  already  confounded  the  last-named  city 


with  our  place,  whose  situation  has  been  long  un- 
certain. It  appears  that  we  liave  to  seek  the  here- 
mentioned  Emmaus  nowhere  else  than  in  the  present 
Kulonieh,  which  lies  two  full  leagues  from  Jerusalem. 
Comp.  among  others,  Skpp,  I.  c.  iii.  p.  653 ;  and 
Robinson,  Bih.  Ra.  —  Sixty  stadia  =  U  German 
miles,  n\  Italian  miles,  [=  Of  English  miles"].  It  lay 
west  from  the  capital,  and  the  way,  therefore,  went 
past  the  graves  of  the  Judges,  by  the  old  Mizpah, 
the  dwellmg  jDlace  of  Samuel,  through  a  beautiful, 
charming  district.  But  if  it  was  ever  manifest  that 
nature  alone  cannot  possibly  satisfy  the  heart  that  has 
lost  its  Christ,  it  was  on  this  day  the  case.  Even 
into  the  sanctuary  of  creation  do  these  wanderers 
take  the  recollection  of  the  scenes  of  blood  and  mur- 
der, whose  witnesses  they  had  been  in  the  last  days. 
What  they  are  conversing  on  together,  we  hear  them 
themselves  (vs.  18  seq.)  make  known  more  in  detail. 
Apparently  we  may  conceive  that  our  Lord,  in  the  form 
of  a  common  traveller,  came  behind  them  and  soon 
overtook  them. 

_  Vs.  IG.  But  their  eyes. — According  to  Mark 
xvi.  12,  the  Lord  appeared  to  them  iv  erepa  /.lOfjcpii, 
and  thi.s,  too,  would  of  itself  have  sufficiently  ex- 
plained why  they  did  not  know  Him  at  once.  In  no 
other  form  did  lie  stand  so  ineftaceably  deep  before 
their  souls  as  precisely  in  the  form  of  His  Passion 
and  death.     They  are,  moreover,  not  thinking  of  His 


CHAP.  XXIV.  13-35. 


391 


resurrection,  and  least  of  all  of  His  being  immediately 
near,  and  how  could  they  in  this  quiet,  vigorous,  dig- 
nified traveller,  be  able  to  recognize  the  Lrucitied 
One  languid  iu  death.  It  is,  however,  not  to  be 
doubted  that,  with  this  natural,  a  supernatural  cause 
must  have  concurred,  or  rather  that  our  Lord  used 
this  Ir.'pa  Mop*?)^  as  a  means  to  manifest  Himself  so 
to  them  that  they  should  not  at  once  recognize  Him. 
The  expression  iKparodvro  rod,  pomts  to  a  defamte 
desin-iof  His  love;  Hewillrcmam  yet  some  moments 
concealed  before  He  at  once  makes  their  joy  perfect. 
Comp.  vs.  31.  Had  He  wished  at  once  to  be  recog- 
nized, He  could  at  once  have  so  revealed  Uimselt 
that  no  doubt  would  have  been  possible. 

Vs  17.  And  why  are  ye  sad?— If  we  ex- 
pun"-e  with  Tischendorf,  on  the  authority  of  D.,  Sjt., 
Cant.  (B.,  L.  have  variations),  the  words  Kai  etrre,  we 
then  get  instead  of  a  double  only  a  shnple  question: 
What  manner  of  discourses  are  they  which  ye,  walii- 
iucr  aloncr  mournfully,  mterchange  with  one  another  i 
A?  all  events  it  appears  clearly  that  He  who  inter- 
rupts their  conversation  wishes  to  induce  them  to 
rrant  Him  a  participation  in  their  sadness  What 
He  plready  knows  He  wishes  to  hear  from  their  own 
mouth,  and  begms,  therefore,  with  a  question  o_t  the 
kind  with  which  shortlv  before  He  had  already  mtro- 
duced  His  revelation  of  Himself  to  Mary;  while  He 
then  for  a  while  is  significantly  silent,  until  Lleopas, 
sometimes  speaking  alone,  sometimes  rcheved  by  his 
.  companion,  has  told  everythhig  which  hes  so  hcavi  y 
upon  the  heavt  of  both.  Without  doubt  He  not  only 
became  silently  displeased  at  their  uuludief,  but  also 
rejoiced  over  their  love,  although  Cleopas,  in  the 
be-inniuc-  of  his  reply,  makes  sufficiently  manifest 
his^dissatlsfaction  at  being  suddenly  disturbed  by  a 
troublesome  third  party.  •     t„  „ 

Ys  18  Art  thou  the  only  stranger  m  Jeru- 
salem.—He  takes  the  (picstioner  for  a  TvapoiKwi', 
not  exactly  on  account  of  the  somewhat  peculiar  dia- 
lect (De  Wette),  but  because  he  in  a  settled  inhabi- 
tant of  the  capital  would  not  have  been  able  at  all  to 
conceive  such  an  ignorance,  and  perhaps,  a  so,  be- 
cause this  traveller  now,  like  themselves,  after  the 
Passover  lamb  had  been  eaten,  seemed  to  be  about  to 
leave  the  capital.  That,  moreover  as  a  rule  every 
stranc'cr  must  also  have  heard  what  now  fills  the 
whole  capital  and  their  own  hearts,  that  they  suppose 
is  anything  but  doubtful.  ^ 

Vs    19    Concerning  Jesus   oi    Nazareth.-- 
Now  the  stream  of  their  lamentations    over   their 
disappointed  expectations  breaks  loose     Irom  «._  5. 
,iJA  appears  that  both  spoke,  without  its  being 
possible  precisely  to  distinguish  their  words,  as  some 
Paulus,   Kuinoel,)  have   attempted  to  do.     Their 
an-uish  of  heart  is  especially  remarkab  e,  since  it 
showed  what  the  Lord  was  in  their  eyes  and  remained 
even  in  the  moment  when  they  had  seen  their  dearest 
hone  vanish.     The  official  name  Christ,  they  do  not 
now  take  upon  their  lips,  but  respecting  the  name 
Jesus  of  Nazareth,  they  presuppose  that  it  is  suth- 
cientlv  familiar  to  every  one,  in  and  out  of  Jerusalem. 
That  He   although  He  had  been  reckoned  among  the 
transoTCSSors,  was  a  prophet  and  extraordinary  ines- 
sen^e"  of  God,  such  as,  with  the  exception  ot  John, 
half  not  appeared  iu  Israel  for  centuries  befm.th^ 
admitted  of  no  doubt.   As  such  He  had  attested  Hm- 
self  by  word  and  deed,  not  only  in  the  eyes  of  the 
people,  but  also  before  tlie  face  of  God-(..a.Tto.) 
S.yen  after  His  death,  it  is  impossib  e  lor  them  o 
mention  the  name  of  this  a.^  otherwise  than  with 
Reverence  and  love.     They  are  not  afraid  to  declare 


that  in  respect  to  Him  an  irreconcilable  difference  of 
opinion  exists  between  them  and  the  chiefs  of  the 
people.  While  these  latter  had  delivered  Him  over 
to  the  punishment  of  death,  they  on  the  other  side 
hoped  that  it  had  been  He  that  should  have  redeemed 
Israel  (rjATriCo^f ",  in  the  Imperf )  Of  what  nature  their 
hope  and  tlie  redemption  expected  through  Him  was, 
they  do  not  more  particularly  make  known.  But 
enough,  whether  their  expectation  had  had  a  more 
political  or  more  religious  direction,  the  grave  was 
the  rock  on  which  it  had  suffered  shipwreck.  Per- 
haps after  a  short  pause  they  contuiue  almost  rather 
to  think  aloud  than  to  instruct  the  stranger,  to  whom 
tlieir  discourse,  supposing  that  He  was  entirely  a 
stran-er,  must  have  been  almost  unintelligible  :  "  But 
it  is  true  (iAAci  76,  although  we  had  cherished  such 
hope  even  hitherto  had  not  wholly  given  up  hope) 
it  is  also,"  &c.  This  comes  besides  all  this  to  make 
their  feeling  of  disappointment  yet  greater  The 
first  and  second  day,  therefore,  they  had  stiU  had  a 
weak  hope,  but  now  that  also  the  third  day  is  already 
half  elapsed  without  the  enigma  havmg  been  solved, 
they  do  not  venture  longer  to  surrender  themselves  to 
this  hope.  .    .    ^, 

Vs.  22.  But  also.— Thus  they  begin  m  the  same 
moment  when  they  are  complaining  over  lost  hope 
yet  still  to  speak  of  that  which  to-day  had  somewhat 
fanned  up  a-ain  the    already  almost  extinguished 
spark,  in  ord^er  finally  to  end  with  the  acknowledg- 
ment of  utter  uncertainty  and  discouragement.   Some 
women  of  the  company  of  the  friends  of  the  iSaza- 
rene  Uf'niJ^i^v)  had  astounded  them,  e|fVT7) era;/ (comp. 
Acts  ii.  12),  so  that  they  had  entirely  lost  possession 
of  themselves,  and  no  longer  knew  what  they  had  to 
think  about  the  whole  matter.     Early  ui  the  morn- 
ino-  they  said,  these  had  gone  to  the  grave,  and  had  in 
alf  haste  come  back  with  the  account  that  they  had 
seen  an  appearance  of  angels,  which  had  said  to 
them  that  He  was  ahve.   (Kal  ottt.,  besides  that  they 
had  not  found  there  what  they  sought,  they  had 
moreover,  seen  what  they  did  not  seek,  and  had  heard 
what  they  could  not  believe.)     It  is  worthy  ot  note, 
how  the  Emmaus  disciples  in  an  artless  manner  con- 
firm the  narrative  of  the  visit  to  the  grave,  and  the 
experience  of  the  Galilean  women.   At  the  same  time 
it   appears    from   the    immediately  followmg :    koX 
aTDlA&ci^  Tcv^s  Tiiv  crhv  7,^'",  that  according  to  Luke 
also,  not  Peter  alone  (vs.  12),  went  to  the  grave,  liut 
also  others,  so  that  by  this  plural  the  visit  to  the 
.rrave  among  others  by  John  (ch.  xx.  2-10)  is  tacitly 
Confirmed.     According  to  Stier,  we  should  not  by 
TivU  a  VS"  even  understand  apostles  at  ali,  but 
members  of  the  more  extended  circle  of  disciples,  to 
which  these  two  also  belong,  who  on  the  other  hand 
had  also  instituted  the   requisite   investigation,  _  so 
that  on  this  day  there  had  been  thorougli  confusion 
and  distraction.   Possible  undoubtedly.  But,  however 
this  may  be,  this  investigation  had  led  to  no  happy 
result.     It  is  true,  they  had  found  it,  sc  rh  ^.7,u.<«r, 
as  the  women  had  said,  that  is  k,v6u,  and  so  far.  they 
could  make  no  objection  to  the  credibility  of  tlicir 
account.   But  further  than  this  the  deputed  disciples 
had  been  as  far  from  discovering  anything  about_  the 
an-els  as  about  the  Lord,  and  if  He  had  rea  y  risen 
coSld  it  be  then  that  no  one  had  seen  Him  Himself  f 
-But  Him  they  saw  not—The  last  word  is  a 
suliicient  excuse  for  tlieir  believing  themselves  obliged 
to  bid  farewell  to  all  hope.   ,         ^       .  .      ., 

Vs  "5  Then  He  said  unto  them.— In  the 
demcano"r  d'  the  supposed  stranger  '1->>;;^J"J  ^^'^^^ 
been   something  that  irresistibly  impelled  them  to 


392 


THE   GOSPEL  ACCORDING  TO  LUKE. 


speak  continually .  more  confidentially  to  him,  as  he 
on  his  side  sufiered  them  without  disturbance  to  pour 
out  their  hearts.     Nothing  would  have  been  easier 
than  just  as  with  Mary,  to  turn  their  sorrow  into  joy 
by  the  utterance  of  a  single  word ;  but  the  Lord  de- 
signs to  bestow  on  them  something  higher  than  a 
transient,  overwhelmmg  impression.     Now  His  turn 
came  to  speak,  and  when  they  think  He  will  now 
begin  deeply  to   commiserate  them,  He  begins,  on 
the  other  hand,  in  all  severity  to  rebuke  them.     He 
assumes  the  tone  of  an  experienced  Rabbi,  and  gives 
them  to  understand  that  the  cause  of  their  whole  in- 
ward suffering  lies  entirely  within  themselves.     He 
calls  them  avo-nroi,  unreceptive  on  the  intellectual 
side,   Kal  PpaSus   rfi  KapSia,  too  nicrTevfiv  girl  iraa-iv, 
K.T.A. ;   upon  this    last   here   the    emphasis  visibly 
falls.    That  tiiey  had  believed  something  He  does  not 
dispute,  but  their  faith  had  been  one-sided,  and  had, 
therefore,  been  able  to  kindle  no  hght  in  the  dark 
night  of  their  soul.    Here  also,  want  of  understanding 
and  sluggishness,  discouragement  of  heart  and  will^ 
stand  sunply  alongside  of  one  another,   but  so  that 
we  have  to  understand  the  second  as  the  deepest 
ground  of  the  first.     It  was  so  dark  before  their 
eyes  for  the  reason  that  they  had  been  so  slow  of 
heart  to  the  behef  of  the  whole  truth.     Not  so  much 
from  the  head  to  the  heart,  as  rather  from  the  heart 
to  the  head,  does  divine  truth  find  its  way,  and  no  one 
can  here  understand  what  he  has  not  inwardly  felt 
and  experienced. 

Vs.  26.  Was  it  not  needful?— The  Lord  speaks 

of  a  necessity  that  was  grounded    in  this  truth 

namely,  that  all  these  things  had  been  foretold.  That 
which  had  been  a  matter  of  offence  to  them  had  been 
for  this  very  reason,  according  to  a  higher  order  of 
things,  inevitable,  and  they  could  not  possibly  have 
been  so  driven  hithe^and  thither  if  they  had  given 
such  heed  as  they  ought  to  the  prophetic  annuncia- 
tions respecting  the  suffering  Messiah.— And  (thus) 
enter  into  His  glory.— What  had  seemed  to  them 
incompatible  with  the  glory  of  the  Messiah  was  pre- 
cisely the  appointed  way  thereto.  The  Lord  does 
not  mean  that  He  is  already  entered  into  His  glory 
(Kinkel,  a.  o.),  but  speaks  as  one  who  has  now  come  so 
near  to  His  glory  as  that  He  sees  the  suffering  already 
behind  Him.  (Supply  Se?,  Meyer) ;  el(re\^.\  desig- 
nation of  the  glory  as  a  heavenly  state. 

Vs.  27.  And  beginning,  apldaei/o?.— Emphatic  in- 
dication of  the  consecutive  character  of  His  discourse 
so  that  He  began  with  Moses,  and  afterwards  went  on 
to  all  the  prophets,  in  order  to  demonstrate  to  them 
therefrom  what  m  these  related  to  His  person  or  His 
work.  It  is  true,  "  it  is  much  to  be  wished  that  we 
knew  what  prophecies  of  Jesus'  death  and  glory  are 
here  meant,"  (De  Wette),  but  when  the  critic  con- 
tinues :  "  There  are  not  many  to  be  found  which  ad- 
mit of  application  to  this,"  then  above  all  things  the 
inquiry  would  be  authorized,  whether  his  Herme- 
neutics  stand  in  full  accord  with  those  of  the  Lord 
Jesus,  and  if  not,  whether  the  former  might  not  sub- 
mit to  a  revision  according  to  the  principles  of  the 
latter.  Whoever  consults  the  manifold  expressions 
of  Jesus  and  the  apostles  in  reference  to  the  pro- 
phecies of  the  Messiah,  needs  not  to  grope  around 
here  in  entire  uncertainty,  if  only  he  does  not  for- 
get that  our  Lord  here  probably  directed  the  atten- 
tion of  His  disciples  less  to  isolated  passages  of 
Scripture  than  to  the  great  whole  of  the  Old^Testa- 
ment  in  its  typical  and  symbolical  character.  Trulv 
an  hour  spent  in  the  school  of  this  Master  is  better 
than  a  thousand  elsewhere. 


Vs.  28.  He  made  as  though,  irpormroii^To — aira^ 
Keyofxeyov  in  the  New  Testament  (except  in  the 
clause  John  viii.  6).  On  a  dissimulation  which  would 
make  a  more  or  less  set  defence  of  our  Lord's  sin- 
cerity requisite,  we  have  here,  of  course,  no  right  to 
think.  He  could  not  act  otherwise  if  He  would  still 
retain  the  character  hitherto  assumed ;  He  ivill  not 
act_  otherwise,  because  He  will  not  onlv  enlighten 
their  understanding,  but  also  make  trial  of  "their 
heart ;  He  tmuld  actually  have  gone  farther  had  they 
not  held  Him  back  with  all  the  might  of  love. 
Apparently  He  now  shows  Himself  ready  to  say  fare- 
well to  them  with  the  usual  formula  of  benediction, 
but  already  they  feel  themselves  united  to  Him  by 
such  holy  bonds  that  the  thought  of  separation  is  en- 
tirely unendurable.  Entreating  with  the  utmost  ur- 
gency, they  invite  Him  m  (napePidaai'To,  comp.  Luke 
xiv.  23  ;  Acts  xvi.  15),  and  point  Him  to  the  sun 
hurrying  to  its  settmg,  in  the  living  feeling  that  their 
spiritual  light  also  will  set  if  He  should  leave  their 
company.  They  wish  to  remind  Him  that  He  cannot 
possibly  continue  His  journey  in  the  night  (comp. 
Gen.  xix.  2,  3 ;  Judges  xix.  9),  and  desire  that  He 
should  therefore  turn  in  with  them ;  since  probably 
one  of  them  possessed  a  dwellmg  at  Emmaus,  where 
a  simple  supper  was  awaiting  them. 

Vs.  30.  He  took  the  bread.— It  will  scarcely 
need  any  intimation  that  here  it  is  only  a  common 
Sil-rrvov,  not  the  Holy  Communion  that  is  spoken  of, 
and    still   less   a  communio   sub   una  specie,  which 
Romish  expositors  undertake  to  prove,  e.ff.,  Sepp,  iii. 
p.  G56,  with  an  appeal  to  this  passage.    On. the  other 
hand,  we  might  find  a  proof  here  that  the  K^dais 
Tov  aprov  (vs.  35),  in  the  New  Testament,  is  not  as  a 
rule  the  same  thing    as  the   Lord's   Supper.     The 
guest  simply  assumes,  on  the  ground  of  a  tacitly  ac- 
knowledged superiority,  the  place  of  the  father  of 
the  house,  and  utters  the  usual  thanksgiving,  to  which, 
according  to  the  Jewish  rite,  three  who  eat  together 
are    expressly  obliged.     See   Berac.  f.  45,   1.     But 
whether  He  has  anything  pecuhar  in  the  manner  of 
brealdng  the  bread  and  uttermg  the  blessing  that 
retaiuds  them  of  their  association  with  the  Master  in 
earlier  days,  or  whether  they  now  discover  in  His 
opened  hands  the  marifs  of  the  wounds,  or  whether 
He  Himself  refers  them  back  to  a.  word  uttered  be- 
fore His  death, — enough  :  their  eyes  are  now  opened. 
AiTjroi'x^Tjo-ai',  according  to   the  antithesis  with   vs. 
16,  intmiation  of  a  sudden   opening  of  their  eyes, 
effected  by  the  Lord  Hmiself,  and  for  which  He  has 
used  as  a  means,  vs.  35,  the  breaking  of  bread.     In 
consequence  of  this  they  now  recognize  Hun,  who 
up  to  this  moment  had  been  wholly  unknown,  so  that 
they  are  not  only  fully  persuaded  of  the  identity  of 
this  person  with  Jesus  of  Nazareth,  but  at  the  same 
time  also  mwardly  know  Him  in  His  full  dignity  and 
greatness. — And  He  vanished  out  of  their  sight, 
&cpavTos    4y4viTo,    ex   ipnonim  oculis  evaiiuil.— Not 
in  and  of  itself,  perhaps  {see  Meyer,  ad  loc),  but  in 
connection  with  all  that  which  we  learn  farther  re- 
specting the  bodily  nature  of  the  Risen   Redeemer, 
the  expression  appears  undoubtedly  to  give  us  to  un- 
derstand a  sudden  vanishmg  of  the  Lord,  a  becom- 
ing invisible  in  an  extraordinary  way,  not  avrol';,  but 
dir"  auTiv  (Beza),  in  which,  of  course,  we  need  not 
exclude  the  thought  that  the  Lord  used  therefor  the 
confusion  and  joy  of  the  first  moment  after  the  dis- 
covery.    See  below,  in  the  Doctrinal  and  Ethical  re- 
marks. 

Vs.  32.  Was  not  our  heart  burning  within 
us,  (caioueVr). — Expression  of  extraordinary  emotion 


CHAr.  XXIV.  13-35. 


393 


of  soul.  Ps.  xxxix.  3  ;  Jer.  xx.  9.  If  cue  could 
have  asked  the  disciples  of  Emmaus  whether  they 
iiad  meaut  an  affedus  gaudii,  spei,  desiderii  or 
amoris,  upon  wliich  the  expositors  dispute,  they 
would  have  failed,  perhaps,  to  give  a  satisfactory 
answer.  Enough — they  will  express  an  indefinable 
overpowering  feeling  on  the  way  during  the  Lord's 
instruction  (loqnchatur  nobis,  id  plus  est  qiiam  nohis- 
cum,  Bengel),  and  even  by  that  ought  to  have  recog- 
nized the  Lord,  so  that  to  them  it  is  now  even  in- 
comprehensible that  their  eyes  were  not  earlier 
opened.  It  is  a  good  sign  for  their  inner  growth  that 
at  this  moment  it  is  not  the  breaking  of  bread,  but 
the  opening  of  the  Scripture  which  now  stands  be- 
fore the  eye  of  their  memory. 

Vs.  33.  The  same  hour. — The  day  has  indeed 
yet  further  declined  than  in  vs.  29,  but  if  it  were 
even  already  midnight,  they  must  now  hastily  return 
to  Jerusalem,  in  order  to  announce  the  joyful  mes- 
sage. What  the  women  do  at  the  express  command 
of  the  angel,  and  Magdalene,  at  the  command  of  the 
Lord,  this  the  two  disciples  carry  out  at  the  impulse 
of  their  heart.  The  meal,  also,  they  leave  apparently 
untouched  (comp.  John  iv.  31-34),  and  know  no 
higher  need  than  together  to  make  the  event  known. 
As  commonly,  so  here  also  the  labor  of  love  is  re- 
warded with  new  blessings  ;  since  they  come  to  give, 
they  receive  for  their  faith  an  unexpected  and  longed- 
for  strengthening.  Here  we  have  indeed  one  of  the 
few  cases  in  which  it  might  in  good  earnest  have 

■  been  questioned,  whether  it  was  more  blessed  to  give 
or  to  receive. 

The  Eleven  gathered  together. — As  appears 
from  John  XX.  19,  with  closed  doors,  which,  however, 
were  soon  opened  to  the  brethren  who  even  as  late  as 
this,  desired  admission.  Then  are  they  for  a  greeting 
received  with  a  jubilant  choral :  "The  Lord  is  risen 
indeed,  and  hath  appeared  unto  Simon  !  "  "  One  of 
the  most  glorious  moments  in  the  Easter  history,  an 
antiphony  which  God  has  made."  Lange.  They 
answer  then,  on  their  side,  with  the  narrative  of  that 
which  happened  to  them  in  the  way  (vs.  35),  and 
how  tlie  Lord  had  been  recognized  by  them  in  the 
(eV),  not  exactly  at  the  breaking  of  bread  (which 
would  not  suit  so  well  to  the  miraculous  representa- 
tion, vs.  31).  Thus  do  they  spend  an  hour  of  blessed 
celebration,  which,  without  their  knowing  it,  becomes 
again  the  preparation  for  an  evening  appearance. 

Vs.  34.  Hath  appeared  unto  Simon. — There 
is  no  ground  for  understanding  this  ii<pdrt  of  a  merely 
transient,  momentary  seeing,  as  Stier,  ad  loc.  will  have 
it.  Without  doubt  we  must  here  understand  an  ap- 
pearance, which  not  less  than  that,  e.  g.,  bestowed  on 
the  women  deserves  this  name.     He  was,  therefore, 

rthe  first  of  all  the  [male]  disciples  on  whom  the 
privilege  was  bestowed,  according  to  Chrysostom :  iv 
ai'Spd.'Ji  TovTU)  Trpajro),  T<f  fxaXiara  avrhu  tto^ovvti  ISuv, 
or  /jLaKicrra  xpiiCo''T'-  Unquestionably  this  appearance 
[was  that  which  had  pi'cceded  that  to  the  Emmaus 
(disciples,  after  Peter  had  already  heard  the  friendly 

[Kal  T(a  UsTpqi  (Mark  xvi.  *?).  Chased  hither  and 
thither  by  fear  and  hope,  he  had  probably  wandered 
around  the  city  iu  solitude.  Perhaps  he  had  just 
come  b;iok  from  the  visit  to  the  grave,  which  Luke 
has  described,  vs.  12,  (John  xx.  2—10),  and  is  asking 
himself  whether,  even  if  the  Master  is  again  in  life, 
there  is  also  hope  that  he  shall  see  Him ;  when  this 
supreme  privilege  becomes  his  portion.  What  there 
took  place  between  him  and  the  Master  has  remained 
a  holy  secret  between  both,  which  even  his  fellow- 
apostles  have  not  sought  to  inquire  into,  but  have 


rather  respected.  However,  even  by  this,  the  later 
appearance  by  the  sea  of  Tiberias  and  the  reinstate- 
ment in  his  apostohc  function  did  not  become  super- 
fluous for  Peter,  and  we  must,  therefore,  so  far  regard 
the  comfort  and  the  refreshment  which  was  given 
him  iu  til  is  hour  as  a  preltmLaary,  although  already 
a  rich  and  blessed  one. 


DOCTKINAL  ASTD  ETHICAL. 

1.  The  appearances  of  the  Eisen  Lord  were  for 
His  first  disciples  of  altogether  inestimable  value. 
Their  understanding  was  thereby  healed,  partly  of 
doubt,  partly  of  injurious  prejudices;  their  heart  was 
thereby  comforted  when  it  was  burdened  by  sadness, 
the  sense  of  guilt  and  anxiety  for  the  futfire ;  their 
life  was  thereby  sanctified  to  a  life  of  spiritual  com- 
munion with  Him,  of  united  love  among  themselves, 
of  vigorous  activity,  and  immovable  hope.  The 
period  of  forty  days  after  the  Resurrection  of  the 
Lord  was  at  the  same  time  the  second  period  in  the 
history  of  the  training  and  developing  of  llis  apostles, 
one  which  was  noticeably  diverse  from  the  first. 

2.  The  appearances  of  the  Risen  One  present  on 
the  one  hand  a  remarkable  coincidence,  on  the  other 
hand  a  remarkable  diversity.  All  agree  in  this,  tliat 
they  fall  within  the  sphere  of  the  senses,  beginning 
or  ending  in  a  more  or  less  mysterious  maimer,  and 
for  the  purpose  of  showing  that  the  Lord  was  really 
ahve,  and  that  He  was  for  His  friends  ever  the  same 
as  before  His  death.  They  may,  therefore,  all  be 
named  in  the  fullest  sense  of  the  word  revelations  of 
His  glory,  sometimes  of  His  love,  sometimes  of  His 
wisdom,  then  again  of  His  knowledge  and  of  His 
faithfulness ;  yet,  at  the  same  time,  each  appear- 
ance has  something  which  characterizes  it  above 
others,  even  as  the  colors  of  the  rainbow  are  diiler- 
ent  from  one  another  and  yet  melt  into  one  another. 
Before  Magdalene  the  Risen  One  uses  no  food ; 
she  recognized  Him  at  a  single  word.  The  in- 
struction respecting  the  Scriptures  which  was  be- 
stowed upon  the  Emmaus  disciples,  Thomas  docs  not 
also  receive.  His  unbelief  sprang  from  anotlier 
source,  and  was  revealed  in  another  way  than  theirs. 
Only  one  appearance  (John  xxi.  1-14)  is  accompanied 
by  a  miracle.  In  the  others  the  First  Fruits  from 
the  dead  stands  Himself  as  the  Miracle  of  miracles 
before  us.  At  one  time  He  instructs  the  erring  ones 
before,  at  another  time  after,  the  hour  of  meeting 
again ;  here  His  appearance  flashes  by  like  a  hght- 
ning  stroke,  there  it  is  like  the  soft,  lovely  shinmg 
of  the  morning  sun.  Before  Mary  we  see  Him  ai> 
pear  especially  in  His  Iligh-priostly,  before  the  Em- 
maus disciples  in  His  prophetic  character,  while  He 
reveals  Himself  in  the  evening  appear.ance  as  the 
King  of  the  kingdom  of  God,  v/ho  legitimates  and 
despatches  His  ambassadors.  The  form  also  in  which 
He  comes  to  His  disciples  is  diiferent  (Mark  xvi.  12), 
even  so  the  way  in  which  He  persuades  them  that 
He  is  alive.  All  are  prepared  for  His  appearance  in 
different  ways,  but  each  one  again  finds  in  the  meet- 
ing an  individual  necessity  satisfied.  With  the  Em- 
maus disciples  He  proceeds  a  way  sixty  stadia  long. 
Past  the  women  He  slowly  hovers  as  an  appearance 
from  the  higher  world.  The  appearance  before  Mary 
and  the  women  bears  on  the  side  of  the  Lord  the 
tenderest,  that  before  the  disciples,  without  and  with 
Thomas,  the  most  composed,  that  before  James,  be- 
fore Peter,  at  the  sea  of  Tiberias,  the  most  mysterious ; 
that  on  the  mountain  in  Galilee,  that  before  the  five 


894 


THE  GOSPEL  ACCORDING  TO  LUKE. 


hundred  brethren  (1  Cor.  xr.  fi)  the  most  subhme, 
that  before  the  Emmaus  disciples  the  most  human, 
character.  No  wonder  that  John  comi^rebends  the 
appearances  of  the  Lord  under  the  general  conception 
of  His  ar]/jie7a  (John  xx.  30),  and  that  the  history  of 
all  these  ditierent  revelations  has  been  at  every  age 
considei'cd  as  one  of  the  miglitiest  supports  of  our 
faith  in  the  historical  reality  of  the  Resurrection. 

3.  The  appearance  before  the  Emmaus  disciples 
bears  in  the  whole  narrative  an  inner  stamp  of  truth 
which  can  be  better  felt  than  described.  It  is  un- 
reasonable to  wish  to  correct,  word  by  word,  the 
brief  notice  (Mark  xvi.  12,  13),  by  the  detailed  ac- 
count of  Luke ;  but  this  is  evident  enough,  that  both 
relate  the  same  thing,  and  as  respects  the  discrepancy 
between  Luke  xxiv.  34,  and  Mark  xvi.  13,  one  must 
be  utterly  out  of  his  place  in  the  psychological  sphere 
if  he  could  not  see  how  in  a  circle  like  this  in  a  few  mo- 
ments faith  and  unbeUef  might  dispute  the  mastery 
with  one  another.  If  we  assume  either  (Bengel)  that 
they  at  the  beginning  (Luke)  believed  and  afterwards 
(Mark)  doubted,  or  the  reverse  (Calvin),  there  will  in 
neither  case  be  anything  hard  to  understand  in  the 
representation  that  the  Eleven  and  those  with  them 
at  the  beginning  received  the  journeyers  to  Emmaus 
with  beheving  joy,  but  yet  so  long  as  they  had  them- 
selves not  seen  the  Master,  were  agitated  by  so  many 
difficulties  and  doubts  that  the  Lord,  in  a  certain 
sense,  might  reproach  them  with  their  aTnaria, 
Mark  xvi.  14.  Whoever  barely  strains  words,  without 
trying  the  spirits,  will  never  understand  the  deep  har- 
monies of  the  Easter  history.  If  we  take  pains  to  do 
the  latter,  we  find  in  the  fulness  of  detail  with  which 
Cleopas  speaks  of  his  hopes  and  fears,  and  the  only 
half-intelligible  mention  of  the  third  day,  in  the  out- 
spoken condemnation  of  their  chief  priests  and  lead- 
ers before  an  utter  stranger,  in  the  word  about  the 
burning  heart,  such  a  truth,  freshness,  and  nat- 
uralness that  we  can  scarcely  refrain  from  writing 
the  apostle's  words,  2  Peter  i.  16,  upon  this  leaf 
of  the  Resurrection  history  also.  The  same  may 
be  said  of  the  appearance  to  Peter ;  there  is,  alas, 
wanting  to  us  a  more  particular  account  in  refer- 
ence to  this  entirely  unique  scene,  worthy  of  the 
pencil  of  a  Raphael,  but  some  compensation  for  this 
lack  is  offered  us  by  the  recollection  that  the  frugal- 
ity of  the  Evangelists  on  this  very  point,  the  embel- 
lishment of  which  must  have  been  for  the  inventor 
an  irresistible  temptation,  affords  a  new  proof  for  its 
faithfulness  and  credibility.  The  same  inner  charac- 
ter is  displayed  by  every  appearance  in  greater  or 
less  measure,  if  closely  considered  ;  and  so  far  from 
the  force  of  this  proof  admitting  of  weakening  by 
the  oft-repeated  objection:  Why  did  not  the  Lord 
show  Himself  to  His  enemies  ?  (.see  as  far  back  as 
Origen,  Contra  Celxum,  ii.  ch.  Ixiii.,  and  elsewhere) 
this  very  thing  is  a  new  proof  of  His  hohness,  wis- 
dom, and  love.  His  holiness  could  not  do  otherwise 
than  account  those  who  had  resisted  the  Light  of  the 
world,  even  to  death,  unworthy  of  this  honor.  His 
wisdom  forbade  Him  by  an  outward  appearance  to 
constrain  them  to  a  faith  which  at  best  would  have 
filled  them  with  new  earthly  expectations,  while  He 
besides  this  foresaw  plainly  enough  that  no  appear- 
ance before  Caiaphas,  before  the  cliief  priests,  or  be- 
fore the  leaders,  would  accomplish  the  desired  pur- 
pose. Comp.  Luke  xvi.  31 ;  John  xii.  10  ;  Matt, 
xxviii.  11-15.  Nay,  His  love  reveals  itself  in  this 
also,  that  He  veils  the  full  glory  of  the  Resurrection 
from  hostile  eyes.  That  the  Son  of  God  had  not 
been  accepted  in  His  servant's  form  might  yet  be 


forgiven,  but  if  He  had  been  viewed  in  the  glory  of 
His  new  Ufe,  and  even  yet  stubbornly  rejected,  this 
would  have  admitted  no  other  retribution  than  an 
irrevocable  judgment.  Our  Lord  would  thus,  if  He 
had  appeared  without  success  before  His  enemies, 
have  made  the  preaching  of  the  Gospel  among  them 
entirely  impossible,  for  how  could  He  have  yet  sent 
His  ambassadors  without  prejudice  to  His  dignity, 
with  the  hope  of  any  fruit,  to  those  who,  after  mature 
consideration,  had  again  despised  Him  and  thrust 
Him  from  them  ?  Would  not  rather  an  appearance 
to  them  have  been  in  direct  conflict  with  the  peculiar 
nature  and  the  special  purpose  of  His  new  lile  ? 
Would  the  testimony  of  the  Sanhedrim  have  really  been 
then  more  likely  to  have  been  acceptable  to  any  one 
than  that  of  His  disciples,  whose  persevering  unbelief 
in  the  fact  of  His  Resurrection  was  only  overcome 
after  much  difficulty,  and  therefore,  at  all  events,  for- 
bids us  to  consider  them  in  this  point  as  superstitious  ? 
If  we  take  all  this  together,  there  is  indeed  not  a 
single  ground  why  in  the  Church  of  the  Lord  the 
jubilant  tone  of  "  The  Lord  is  risen  indeed,"  should 
resound  in  the  least  more  weakly  than  on  the  first 
Easter  evening. 

4.  The  appearance  before  the  Emmaus  disciples 
is  one  of  the  strongest  proofs  of  the  high  value  which 
the  Lord  places  upon  the  prophetic  Scriptures,  and 
upon  the  predictions  of  His  suffering  and  of  His 
glory.  Whoever  denies  either  the  existence  or  the 
importance  of  these  Vaticinia,  finds  liimself  not  only 
in  decided  conflict  with  the  believing  church  of  all 
centuries,  but  also  with  the  Lord  Himself. 

5.  The  whole  conversation  of  our  Lord  with 
these  disciples  has  a  strong  symbolical  character, 
which  Christian  Ascetse  and  Homilctes  have  ever 
brought  to  light  with  visible  predilection.  {See  be- 
low.) 

6.  "When  Jesu«  in  temptation  holds  our  eyes, 
so  that  the  soul  neither  can  nor  may  recognize,  that 
is  good,  for  soon  will  joy,  light,  and  comfort  follow  ; 
but  when  the  sinner  holds  his  own  eyes,  and  will  not 
recognize  Jesus,  that  is  evil,  for  he  incurs  danger  of 
eternal  blindness  and  darkness."     (Starke.) 

HOMILETICAL  AIv'D  PRACTICAL. 

Behold  how  good  and  pleasant  it  is  for  brethren 
to  dwell  together  in  unity.  Ps.  cxxxiii.  1 . — The  way 
from  Jerusalem  to  Emmaus  a  devious  way,  whei'e- 
upon  the  Great  Shepherd  of  the  sheep  who  is  risen 
from  the  dead  (II eb.  xiii.  20),  seeks  the  wanderers. — 
About  what  do  disciples  love  best  to  speak  when 
they  are  intimately  together  V — The  Uving  Christ  the 
Third  in  every  Christian  friendship. — Jesus  is  already 
near  to  us,  even  when  we  believe  Him  yet  distant. — 
The  invisible  Witness  of  our  hidden  communings  with 
our  friends. — "  Why  are  ye  so  sad  ?  "  this  is  the 
question  with  which  the  Risen  One,  on  the  feast  of 
His  Resurrection,  comes  to  all  the  weary  and  heavy- 
laden. — The  publicity  of  our  Lord's  history  a  pa'- 
pable  proof  of  its  truth. — Our  Lord  demands  the 
full  confidence  of  His  disciples,  not  for  His  sake,  but 
for  their  sake. — Jesus'  prophetic  mission  earned  out 
by  His  words  not  less  than  by  His  deeds. — The  com- 
plaint of  disappointed  hope :  1.  How  sorrowful  it 
sounds  when  the  Lord  abides  in  death ;  2.  how 
quickly  it  is  silenced  when  it  becomes  plain  that  Ho 
is  risen  indeed. — Love  to  the  Lord  stronger  than 
shaken  t;iith  and  frustrated  hope. — Him  they  saw 
not:  1.  The  deepest  sorrow  of  the  Easter  morning; 


CHAP.  XXIV.  13-35. 


395 


2.  the  source  of  the  highest  Easter  joy. — How  good 
it  is,  with  our  unbeUeving  difficulties  and  complaints 
not  to  go  away  from  Jesus,  but  directly  to  Him. — 
The  rebukings  of  the  risen  Lord  not  less  sweet  than 
His  most  pleasant  visitations. — Want  of  understand- 
ing in  the  spiritual  sphere  born  of  sluggishness  of 
heart. — One-sidedness  in  faith. — The  Scripture  can- 
not be  broken,  John  x.  34. — The  connection  between 
suffering  and  glory  for  Christ  and  the  Christian  :  1 . 
Suffering  prepares  the  way  for  glory;  2.  suffering 
is  transformed  into  glory ;  2.  suffering  endured 
heightens  the  enjoyment  and  the  worth  of  glory. — 
Word  and  spirit:  1.  One  must  already  know  the 
Scripture  if  the  Lord  is  to  explain  it  to  us ;  2.  the 
Lord  must  explain  it  to  us,  if  one  is  to  understand 
the  Scripture  well. — The  heaviest  trials  of  faith  often 
immediately  precede  the  most  glorious  visitation  of 
grace. — "  When  only  No  appears,  only  Yea  is  meant." 
[IFfirtJi  lauter  Ne'm  eritcheinet^  ist  lauter  Ja  ffemeinet.] 
— WoLTERSDORF  : — "  Abide  with  us,"  &c.,  admirable 
text  for  New  Year's  Eve,  at  the  last  communion  of 
the  year,  and  when  not?  What  this  prayer:  1. 
Presupposes ;  2.  desires ;  3.  obtains. — The  prayer  in 
the  evening  hours:  1.  Of  the  day;  2.  of  the  king- 
dom of  God ;  3.  of  hfe.— The  Lord  allows  Himself 
not  to  be  called  on  in  vain. — Even  yet  must  our  eyes 
be  open  if  we  are  to  become  rightly  acquainted 
with  the  Prince  of  life. — Even  yet  the  Lord  re- 
veals Himself  to  His  people  in  surprising,  unmis- 
takable manner,  but  even  yet  for  only  brief  fleeting 
moments. — How  our  Lord  yet  reveals  Himself  to  His 
disciples  in  the  breaking  of  bread  (Communion  at 
Easter).  In  this  we  may  show  how  the  risen  Lord 
at  the  Communion :  1.  Still  seeks  like  disciples  ;  2. 
still  satisfies  hke  necessities;  3.  still  requires  like 
dispositions;  4.  still  prepares  a  like  surprise,  as  at 
and  after  His  appearance  to  the  disciples  at  Emmaus. 
The  burning  heart  of  the  genuine  disciple  of  the 
Lord. — The  communion  of  saints  :•  1.  Most  ardently 
sought ;  2.  blessedly  enjoyed ;  3.  richly  rewarded. — 
The  appearance  to  Peter:  1.  A  proof  of  the  love  of 
Jesus,  a.  Jesus  appears  to  the  fallen  Peter,  b.  to 
Peter  first,  c.  to  Peter  alone  ;  2.  an  inestimable  bene- 
fit for  Peter ;  it  bestowed  on  him,  a.  fight  instead  of 
darkness,  b.  grace  instead  of  the  feeling  of  guilt,  c. 
hope  instead  of  fear ;  3.  a  welcome  message  of  joy  for 
the  disciples  of  Emmaus ;  it  sei-ved,  a.  to  strengthen 
their  faith,  b.  to  determine  the  demeanor  of  all  in 
reference  to  Peter,  c.  to  prepare  them  for  new  revela- 
tions at  hand ;  4.  a  school  for  us,  a.  of  faith,  b.  of 
love,  c.  of  hope. — Christ  our  life:  1.  What  life  would 
be  without  Christ,  vss.  13-24  ;  2.  what  it  may  be- 
come through  Christ,  vss.  25-31 ;  3.  what  it  must  be 
for  Christ,  vss.  32-35. — The  fiving  Christ  the  best 
guide;  come  and  see  how  He:  1.  Kindly  seeks  out 
His  own ;  2.  lovingly  fistens  to  them  ;  3.  graciously 
instructs  and  rebukes  them ;  4.  wisely  proves 
them ;  4.  ineffably  surprises  and  rejoices  them. — The 
manner  in  which  our  Lord  reveals  Himself  to  the 
discijiles  at  Emmaus  a  prophecy  of  the  surprise 
which  He  reserves  in  heaven  for  His  people. — The 
returning  Emmaus  disciples  teach  us:  1.  To  loolc 
back  thankfully ;  2.  to  look  around  lovingly ;  3.  to 
look  upward  and  forward  hopefully. 

Starke  : — Nova  JBibl.  Tub. : — When  one  speaks 
of  Jesus  and  remembers  His  death,  yea,  His  Kesur- 
rection,  then  docs  he  live. — Ca.vstein  : — Out  of  the 
abundance  of  the  heart  the  mouth  speakcth.  —  In 
sadness  and  temptation  Christ  appears  not  to  be 
present,  but  He  is  there,  only  we  know  Him  not. — 
With  melancholy  people  we  must  always  go  to  the 


bottom  if  we  will  heal  and  make  them  sound. — Oh ! 
that  Christ  among  so  many  Christians  were  not  a 
stranger !  John  i.  26. — An  intimate  conversation  of 
teachers  and  hearers  remains  not  without  blessing. — 
If  great  people  will  not  have  evil  said  of  them,  nei- 
ther must  they  do  evil. — Bre^tius  : — Faitli.  and  un- 
belief have,  especially  in  the  hour  of  temptation,  a 
hard  battle. — The  soul  will  have  Jesus  Himself. — 
Comfort  belongs  not  to  the  erring  until  they  have 
come  to  thorough  knowledge  of  their  faults. — 
Kova  Bill.  I'ub. : — Nothing  is  harder  than  faith. — 
The  grounds  of  our  faith  are  the  prophetic  Scriptures, 
2  Peter  i.  19. — Hedingkr: — Tlie  sun  is  bright,  in- 
deed, but  not  to  a  blind  man. — Christ  is  the  best 
Expositor  of  the  Holy  Scriptures. — Let  the  course 
of  this  life  be  burdensome  as  it  will,  we  come  yet  at 
last  to  the  goal. — Langii  Opera: — 0  how  rare  are 
examples  of  those  who  receive  a  rebuke  so  that  they 
for  that  love  a  teacher  better. — Prayer  is  a  firm  cord 
which  holds  the  Almighty,  who  also  is  glad  to  be 
held. — Opened  eyes  of  the  understanding  distinguish 
spiritual  men  from  natural.  —  Where  Jesus  hides 
Himself,  there  it  is  time  to  rise  and  neither  to  hope 
for  rest  nor  joy  till  we  have  found  Him  again. — Even 
unbelievers  may  yet  become  believers, — despise  not 
that  which  is  weak. — Every  Christian  for  whom  God 
has  done  great  things  is  bound  to  relate  the  same. — 
Luther  : — Only  see  how  God  with  special  providence 
guides  His  people. 

Heubner  : — Love  to  the  Piisen  One  is  a  true  bond 
of  friendship. — Jesus  Ls  often  not  among  us  because 
we  speak  not  of  Him. — Oft  is  God  long  hidden  to  us 
and  His  ways  a  riddle. — Jesus  knows  very  weU  what 
oppresses  thee. — Jesus  wins  from  His  disciples  the 
confession  of  their  faith. — Who  only  lives  in  earthly 
hopes,  cheats  himself. — The  hearts  of  men  hope 
where  there  is  nothing  at  all  to  be  hoped  for,  and 
despond  where  hope  shows  itself  near  by.  —  The 
glory  of  the  Risen  One  is  the  prize  of  His  suffering. 
— The  saints  are  never  more  zealous,  never  keep 
faster  hold  of  God,  than  when  they  fear  to  lose  Him. 
— Christ  the  best  comfort  in  the  evening  of  life,  bet- 
ter than  Cicero  de  Senedute. — The  more  unbelief 
spreads  itself  abroad,  the  more  should  we  pray  that 
the  Lord  may  abide  with  us.— Every  enjoyment  is 
sanctified  through  Christ. — At  last  there  comes  after 
trials  and  gloom  the  blessed  hour  of  revelation. — 
There  comes  a  time  when  Jesus  never  vanishes 
again. — Jesus'  words  inflame  the  heart ;  the  words 
of  Christless  men  are  cold  and  powerless. — The  jour- 
ney of  the  disciples  to  Emmaus  an  image  of  our  jour- 
ney of  life. — The  new  life  of  the  disciples  of  Jesus 
after  His  Resurrection  as  a  presage  of  the  future 
blessed  life.  —  The  progress  from  weak  to  strong 
faith. 

On  the  Pericopc. — Arndt  : — The  twofold  Easter 
celebration :  1.  Of  those  whose  eyes  are  holden ;  2.  of 
tho.^e  v/hose  eyes  are  opened. — Kldei-bacu  : — The 
soul-winning  art  of  Jesus. — CiiR.  Palmer: — By  what 
do  we  know  the  nature  of  the  living  Saviour,  although 
we  do  not  see  Him  V — Brastberger  : — The  ble.^sed 
condition  of  a  soul  that  knows  and  believes :  The 
Lord  Jesus  is  risen  indeed.  —  Eresknius: — True 
Christians  as  spiritual  pilgrims  who  are  sometimes 
weak,  sometimes  become  strong. — Aiu.fki.d: — The 
pilgrims  of  Easter  evening.— Palmkr  :— The  leadings 
of  Providence  which  the  Risen  Saviour  causes  His 
disciples  to  experience.  —  Souchon: — Jesus  scares 
away  sadness.— Stier  : — When  must  and  oughtest 
thou  to  believe  that  the  Risen  Saviour  is  peculiarly 
near  to  thee? — I)r.  W.  Hoffmann  (vs.  20): — The 


396 


THE  GOSPEL  ACCORDING  TO  LUKE. 


Divine  Must. — Rieger  : — The  Risen  Saviour  a  'com- 
panion in  journeying  who  certainly  is  glad  to  com- 
pany with  us,  and  in  what  way  He  companies  with 
us. — DiETZ  : — The  gradual  rising  of  the  Easter  light 
in  the  soul  of  man :  1.  How  mournful  life  is  without 
Easter  light ;  2.  What  bars  the  way  to  our  hearts 
against  the  Easter  light;  3.  how  in  the  soul  of  man 
the  Easter  begins  to  dawn ;  4.  how  the  full  Easter 
light  rises  in  his  soul. — Bobe  : — The  intercourse  of 
the  Risen  One  with  the  disciples  of  Emmaus  as  an 


intimation  where  we  are  to  seek  and  find  the  Lord, 
— BuRK : — The  wished-for  abiding  of  the  Lord  with 
His  people. — The  holy  employment  of  the  living 
Jesus. — Von  Harless: — The  way  to  faith  on  the 
Risen  One.  —  Rautenberg  :  —  Easter  in  our  way 
through  the  world ;  it  bere  becomes  Easter  when 
the  Risen  One:  1.  Shows  Himself  to  us;  2.  in- 
structs us;  3.  gives  us  strength  to  return  home. — 
Shall  we  also  constrain  the  Risen  One  to  abide  with 
us? 


2.  The  Appearing  at  Evening  (Vss.  36-45). 
(Parallel  with  Mark  svi.  14-18 ;  John  sx.  19-23.) 

36  And  as  they  thus  spake,  Jesus  [he^]  himself  stood  in  the  midst  of  them,  and  saith 

37  unto  them,  Peace  he  unto  you.^     But  they  were  terrified  and  affrighted,  and  supposed 

38  that  they  had  seen  a  spirit.     And  he  said  unto  them,  Why  are  ye  troubled?  and  why 

39  do  thoughts  arise  in  your  hearts  [heart ^]  ?  Behold  my  hands  and  my  feet,  that  it  is  I 
myself:  handle  me,  and  see ;   for  a  spirit  hath  not  flesh  and  bones,  as  ye  see  me  have. 

40,  41  And  when  he  had  thus  spoken,  he  shewed  them  Ms  hands  and  his  feet.^  And 
while  they  yet  beheved  not  for  joy,  and  wondered,  he  said  mito  them.  Have  ye  here 

42  any  meat  [anything  to  eat,  ^pwo-t/xoi/]  ?     And  they  gave  him  a  piece  of  a  broiled  fish, 

43,  44  and  of  a  honeycomb.  And  he  took  it,  and  did  eat  before  them.  And  he  said  unto 
them,  These  are  the  [my^]  words  which  I  spake  unto  you,  while  I  was  yet  with  you, 
that  all  things  must  be  fulfilled,  which  were  written  in  the  law  of  Moses,  and  in  the 

45  prophets,  and  in  the  psalms,  concerning  me.  Then  opened  he  their  understanding, 
that  they  might  understand  the  Scriptures. 

1  Vs.  36.— The  'Itjo-oD?  of  the  Recep'a,  accepted  even  by  Scholz,  is  omitted  by  some  authorities,  by  others  placed  after 
ecTTij.    An  explicative  addition,  occasioned  by  the  beginning  of  a  lesson. 

2  Vs.  36.— There  is  no  gi-ound  for  regarding  this  Easter  gTeeting  of  the  Lord,  with  Tischendorf,  as  not  genuine.  What 
I>achmaim,  however,  has  bracketed,  eyujei/nt,  ^Jj  (/jojSeieree,  a  reading  of  G.,  P.,  &c.,  appears  to  have  been  taken  from  John 
vi.  20. 

3  Vs.  38.— 'Ev  T^  KapSCa.  Internally  more  probable  reading  of  Lachmann  and  Tischendorf,  [Mover,  Tregelles,  Alford  1 
after  B.,  D.,  Itala.    [Cod.  Sin.  agrees  with  the  Recepia.—C.  C.  S.] 

[**  Vs.  40.— Tischendorf  omits  this  verse,  on  the  authority  of  D.  and  some  Aversions.  Tregelles  brackets  it.  Jilcver 
suspects  it  of  being,  as  well  as  k.  A.  a.  Eip.  vfj..  in  vs.  36,  an  interpolation  from  John  xx.  19,  20.  Alford  retains  it,  remark- 
ing with  force,  that  if  it  were  interpolated  from  John  we  should  certainly  have  in  some  MSS.  n\evpav  instead  'of  TroSa? 
either  here  only  or  in  vs.  39  also.— C.  C.  S.]  ' 

5  Vs.  44.— Ol  Adyot  (a.ov.    Tischendorf,  according  to  A.,  D.,  K.,  L.,  U.,  [X.,]  33,  Coptic,  Cant.,  &o. 


EXEGETICAL  AJSTD  CEITICAL. 

j  Vs.  36.  He  Himself  stood. — As  appears  from 
John  XX.  19,  though  the  doors  were  closed.  Sud- 
denly He  stands  there,  without  any  one  knowing 
how  He  has  come  in,  eV  fj-fo-w,  id  srg7iifica7itius  quam 
in  medium,  Bengel.  They  hear  the  voice  which  they 
would  have  known  again  from  thousands,  and  which 
repeats  the  wonted  salutation  of  peace,  which,  how- 
ever, from  these  lips  and  in  this  moment  had  an 
iniinitely  higher  significance,  which  involuntarily  re- 
minds the  disciples  of  the  farewell  benediction,  John 
xiv.  27.  With  this  word  begins  the  evening  appear- 
ance, which  we  unhesitatingly  venture  to  name  the 
crown  of  all  His  appearances  on  the  Resurrection 
day.  Till  now  He  has  satisfied  individual  needs, 
but  now  He  comes  into  the  united  circle,  into  the 
first  clmrch  of  His  own.  No  appearance  had  been 
so  long  and  so  carefully  prepared  for  as  precisely 
this;  all  that  had  been  seen  or  heard  besides  on 
this  day,  were  so  many  single  beams  which  were  to 
be  concentrated  into  this  focus.  In  no  appearance, 
/  moreover,  did  our  Lord  reveal  Himself  with  so  many 
( iufalUble  signs  (Acts  i.  5),  and  so  victoriously  over- 


come the  rmbelief  of  His  first  witnesses,  as  here. 
For  their  whole  inner  life,  yea,  for  the  founding  of 
the  kingdom  of  God  upon  the  empty  sepulchre  as  its 
foundation  and  corner-stone,  was  this  evening  of  the 
highest  significance  and  greatest  worth.     Nor  can  we  \ 
wonder,  then,  that  not  less  than  three  Evangelists  ' 
give  testimony  to  what  here  took  place,  each  in  His  ' 
pecuhar  way.     Mark,  who  visibly  hurries  rapidly  to 
the  end,   does  this  only  briefly  in  vs.  14,  and  pro-1 
ceeds,  vs.  15  seq.,  to  the  general  concluding  account. 


on  the  other  hand,  maintains  his  character  as  His- 
toriographer, by  communicating  the  external  course 
of  what  here  took  place,  and  with  special  detail,  as 
physician,  gives  the  visible  and  sensible  proofs  of 
the  new  life  and  corporeality  of  the  Lord.  Without 
making  any  further  distinction  between  hours  afid 
days,  he  lets  this  evening  appearance,  with  wliicli 
for  the  true  and  inner  life  of  the  apostles  everything 
was  decided,  coalesce  with  the  last  commands  of 
the  departure  of  the  Lord  as  He  blessed  them. 
Modern  criticism  which  would  prove  that  our  Lord, 
according  to  Luke,  went  to  heaven  on  the  very  day 


CHAP.  XXIV.  36-45. 


397 


of  His  Resurrection,  and  that,  according  to  Mark, 
from  a  closed  chamber,  had  here,  therefore,  in  view 
of  the  fragmentary  character  of  these  last  lines  of 
the  Evangelical  history,  an  exceedingly  easy  work, 
but  has  unequivocally  shown  its  lack  of  good  will  to 
connect  these  fiagments  into  a  well-ordered  whole. 

I  We  believe  ourselves  fully  in  the  right  when  we  con- 
sider Luke's  account  respecting  the  evening  appear- 
ance as  ended  in  vs.  43,  and  see  in  vs.  44  the  begin- 
ning of  the  last  promised  precepts  which  the  Lord, 
according  to  all  the  Synoptics,  imparted  to  His  dis- 
ciples shortly  before  His  departure  from  the  earth. 

Vs.  37.  Terrified  and  affrighted.— From  John 
XX.  20,  also,  it  appears  that  the  disciples  only  be- 
came joyful  after  the  Lord  had  shown  them  His 
hands  and  side,  and  that  they,  therefore,  even  a  mo- 
ment before,  were  terrified  and  art'righted.  Even  the 
manner  of  His  entrance  must  have  contributed  to 
this,  and  however  much  they  had  begun  to  be  pre- 
pared by  all  the  events  of  the  day  for  this  meeting, 
yet  this  surprise  must  have  come  upon  them  the 
more  strongly  as  the  message  of  the  angels  had  di- 
rected them  to  Galilee,  and  they,  therefore,  could  by 
no  means  reckon  on  an  appearance  of  the  Master 
in  the  midst  of  them  this  very  evening  at  Jerusalem. 
In  their  heart  now  prevails,  as  at  evening  in  nature, 
a  mixture  of  light  and  darkness.  There  is  no  longer 
the  hopelessness  of  spirit,  the  bewilderment  and  un- 
easiness of  early  morning.  The  need  of  speaking  toge- 
ther about  the  many  enigmatical,  nay,  self  coutradic- 
tavj  experiences  of  this  day,  has  united  them.  In 
the  hearts  of  some  a  spark  of  faith  has  arisen  at 
Simon's  account;  it  is  these  who  with  joy  greet  the 
Emmaus  disciples  (vs.  34).  "With  others,  however, 
even  after  the  account  given  by  these  latter,  the 
understanding  yet  reluctates  to  yield  adherence  to 
that  which  tlie  heart  above  everything  desires.  _  To 
these  doubts  is  now  added  fear  of  the  Jews,  anxious 
care  for  the  future ;  grounds  enough  for  the  Lord  in 
His  appearance  to  rebuke  them  in  His  peculiar  way 
(Mark  xvi.). 

Vs.  38.  Why  are  ye  troubled.  —  With  this 
question  begins  the  rebuke  of  unbelief  They  be- 
lieve that  they  see  a  departed  spirit  which  has  re- 
turned from  Hades,  (pavraana,  an  umbra  veiled  in 
the  semblance  of  a  body,  and,  therefore,  in  ascertain 
sense,  a  dead  man ;  He  will  show  them  that  it  is  He 
Himself  who  stands  living  before  them,  and  this  not 
in  a  seeming  but  in  a  real  body,  although  one  in  the 
commencement  of  its  glorification.  We  must  repre- 
sent to  ourselves  the  immeasurable  contrast  between 
the  mood  of  our  Lord,  who  has  peace  and  gives 
peace,  and  over  against  that  the  feelings  of  those 
who,  as  it  were,  will  with  trembling  hands,  scare 
back  the  supposed  spectre  into  the  spiritual  world, 
and  through  their  unbelief  disturb  our  Lord's  enjoy- 
ment of  the  noblest  evening  of  His  life — tliis  must 
we  do  in  order  to  comprehend  the  whole  value  of  the 
condescending  goodness  with  which  He  in  this  ad- 
dress stoops  to  those  of  httle  faith.  He  asks  them 
why  thoughts,  that  is,  scruples  of  a  discouraging  na- 
ture, doubting  and  gainsaying  thoughts,  arise  in  their 
hearts,  since  they  without  such  wretched  misgivings 
ou"-ht'at  once  to  have  recognized  Him  as  their  living 
Master,  and  now  He  even  encourages  them  to  do 
what  He  had  not  even  permitted  to  Mary.  In  order 
to  convince  them  not  only  of  the  reality  but  also  of 
the  identity  of  His  appearance,  He  will  have  tliem 
feel  His  hands  and  feet,  nay.  Himself,  His  body, 
and,  moreover,  especially  the  exposed  i)lace3  which 
bear  the  traces  of  the  wounds  of  the  cross.     "But 


not  merely  as  the  signs  of  His  crucifixion  for  the 
identification  of  His  body  did  the  Saviour  show  His 
wounds,  but  manifestly  as  signs  of  victory,  proofs  of 
His  triumph  over  death.  Moreover,  therefore — and 
this  is  properly  the  deepest  sense  of  His  entering 
salutation — as  the  signs  of  peace,  the  peace  of  the 
sacrificial  death,  of  the  completed  atonement." 
Stier. 

Vs.  40.  He  showed  them. — To  the  word  He 
added,  therefore,  the  deed  of  His  love.  Apparently 
they  now  actually  touched  with  reverence  the  places 
indicated.  Therefore  John  could  afterwards  justly 
speak  of  that  which  their  hands  had  handled  (1  John 
i.  3),  and  it  becomes  doubly  explicable  why  Thomas 
so  decidedly  demanded  just  this  sign.  He  will  in  no 
respect  be  inferior  to  the  others. 

Vs.  41.  While  they  yet  believed  not  for 
joy. — A  profoundly  psychological  expression,  which 
betrays  the  hand  of  the  Evangelist-physician,  and 
makes  palpable  to  us  the  overwhelmingness  of  the 
joy  which  John  (vs.  20),  not  without  indirect  retro- 
spect to  the  promise  of  the  Lord  (ch.  xvi.  22),  so 
strikingly  describes.  First,  the  fact  in  their  eyes 
was  too  terrible  for  them  to  be  willing  to  believe. 
Now,  it  is  too  glorious  for  them  to  be  able  to  believe. 
The  anxiety  as  to  yet  possible  illusion  is  the  last  dam 
which  yet  checks  the  stream  of  joy.  In  a  sunilar 
temper  of  mind  Jacob,  perhaps,  was.  Gen.  xlv.  26. — 
But  now  that  matters  have  come  so  far,  our  Lord 
rests  not  until  He  has  completely  accomplished  His 
work  on  His  disciples. 

Vs.  42.  Broiled  fish  .  .  .  honey-comb,  awh 
^eAio-o-.— Honey  of  bees,  such  as  in  Palestine  is  fre- 
quently found  m  clefts  of  the  rock  and  in  hollow 
trees,  so  that  it  may  literally  he  said  of  the  land :  "  a 
land  flowing  with  milk  and  honey;"  tq  be  distin- 
guished from  the  honey  of  grapes  and  dates,  which 
even  at  the  present  time  is  everywhere  there  pre- 
pared and  exported  in  various  forms,  and  which  ap- 
pears to  be  spoken  of  in  Gen.  xliii.  11.  The_  here- 
named  viands  constituted,  perhaps,  the  remains  of 
the  already  ended  supper  of  the  disciples,  who,  per- 
haps, during  the  last  days  had,  in  the  upper  chamljcr 
of  the  unknown  house  in  which  our  Lord  celebrated 
His  last  Passover  and  elsewhere  in  the  capital,  a  de- 
finite place  of  meeting.  The  objection  that  in  the 
Old  Testament  angels  also  had  eaten  without  possess- 
ing a  true  human  body,  could  now  no  longer  arise  in 
the  hearts  of  the  disciples,  since  they  had  previously 
touched  Him.  Without  further  delay  our  Lord  takes 
the  food  and  eats  it  before  their  eyes,  and  they— 
drank  with  full  draughts  from  the  cup  of  the  most 
blessed  delight. 

In  this  word  and  in  this  sign  consisted,  accordmg 
to  our  opinion,  the  rebuke  of  the  unbelief  which 
Mark,  in  his  summary  statement  (vs.  14),  designates 
as  the  characteristic  feature  of  this  particular  appear- 
ance. We  account  this,  at  least,  as  much  more 
probable,  than  that  our  Lord,  even  after  and  besides 
that  related  by  Luke,  should  have  embittered  the 
joy  of  this  evening  to  His  disciples  by  the  holding 
of  a  severe  preaching  of  repentance  after  they  had 
reco^'nized  and  believed  Him.  Then  we  should  also 
have' to  assume  that  they  had  brought  up  something 
in  their  own  excuse,  as  indeed,  according  to  Jekomk, 
Advera.  Pelac/ium  ii.  in  quibmdam  excmplaribiis  et 
maxime  in  Greeds  codicibus,  they  did,  where  we  read  re- 
specting the  apostles :  "  Et  illi  satisfacicbant,  diccntes  : 
sceculum  istud  iniquitatis  et  iiicrcdulilatis  substantia 
est  uuie  non  sinit  per  immundos  spiritus  veram  Bet 
apprchcndi  virtutem,  idcirco,  jam  nunc  rcvela  justir 


398 


THE  GOSPEL   ACCORDING  TO   LUKE. 


Ham  iuam."     The  internal  improbability  of  this  ad- 
dition, however,  strikes  the  eye  at  once,  but  it  de- 
serves note  how  precisely  that  part  of  the  evening 
appearance,  which  John  exclusively  relates,  reveals 
again  entirely  the  spirit  of  this  apostle,  visibly  alludes 
back  to  a  part  of  the  farewell  discourse,  and  is  re- 
lated also  with  the  contents  of  the  Synoptical  gos- 
pels,  comp.  John  xx.  21   with   Matt.  x.  40  ;   vsr22 
with  JIatt.  X.  21,  22 ;  and  vs.  33  with  Matt,  xxviii. 
1 8.     The  second  greeting  of  peace  which  he  men- 
tions, vs.  21,  we  are   to  place  after  all  related  by 
Luke,  and  to  regard  as  the  beginning  of  the  farewell 
which  our  Lord  actually  takes,  with  His  command 
and  His  promise,  vss.   21-23.     Peace  is,  therefore, 
here  in  the  fullest  sense  of  the  word  the  first,  and 
peace  the  last  tone  of  the  harmonious  Resurrection- 
bell, 
/         Vs.  44.  And  He  said  unto  them.— So  far  to 
'   be  paralleHzed  with  Mark  xvi.  15-18  as  this,  that 
Luke,  on   his  part  also,   adds  immediately  to  the 
evening  appearance  some  commands  and  promises 
of  our  Lord,  which  He  uttered  shortly  before  His 
departure,  although  it  is  undoubtedly  possible  that 
vss.  44,  45,  still  belong  to  the  history  of  the  evening. 
Yet  it  is,  in  view  of  the  intimate  comiection  of  the 
different   elements  of  discourse,   vss.  44-49,  more 
probable  that  Luke  here  also  already  relates  by  anti- 
cipation  what  took   place   immediately  before   the 
farewell,  comp.  Acts  i.  4-8.     Not  that  the  whole  di- 
dactic activity  of  the  Risen  One  is,  therefore,  here 
described  in  general  (Ebrard),  but  out  of  the  rich 
treasure  of  the  bequest  of  his  Lord's  word,  the  third 
Evangelist  also,  on  his  part,  communicates  various 
things,  without  its  bemg  possible,  in  vss.  44-49,  to 
show  the  place  where  a  mention  of  the  forty  days. 
Acts  i.  3,  had  to  be  inserted.     Whether  Luke,  how- 
ever, in  the  Acts,  followed  another  tradition  than  the 
gospel  in  respect  to  the  conclusion  of  the  history  of 
Jesus'  hfe,  we  believe  that  we  must  doubt.     At  least 
we  find  in  the  two  narratives  of  the  Ascension  not  a 
single  feature  contradictory  to  other  features.     For 
the  Evangelist  certainly  gives  by  no  means  assurance 
at  the  end  of  his  first  book  that  our  Saviour  went  on 
the  very  day  of  His  Resurrection  to  Heaven.     He 
here  leaves  the  time  entirely  unmentionecl,  while  he 
in  the  second  work  gives  more  particular  explanations 
thereupon. 

These  are  My  words. — A  somewhat  abrupt 
beginning,  which,  liowever,  does  not  by  any  means 
aliude  back  to  what  immediately  precedes.  Our 
Lord,  on  the  other  hand,  holds  here,  before  He  parts 
from  His  disciples,  a  grand  retrospective  review  of 
His  now  ahnost  accomplished  earthly  career.  Even 
in  tlie  last  meeting  He  holds  up  before  their  eyes  the 
mirror  of  the  Scriptures,  to  which  He  had  so  often 
directed  them,  and  speaks  of  the  days  wlien  He  ims 
yet  with  them,  as  of  a  period  forever  closed,  which 
should  now  no  more  be  continued  through  bodily 
miinifcstations. 

In  the  law  of  Moses,  and  in  the  prophets, 
and  in  the  Psalms. — As  our  Lord  previously  also 
had  not  satisfied  Himself  with  bringing  up  several 
times,  out  of  different  parts  of  the  Scripture,  partic- 
ular proi)hecies,  and  even  before  His  death  had  given 
testimony  to  the  Old  Testament  as  a  whole.  Matt. 
xxiii.  35,  so  does  He  here  also  bring  up  the  three 
chief  portions  of  the  canon,  in  order  to  indicate 
therewith  that  He  points  to  the  Scripture  in  its  unity. 
The  Psalms  are  here  named  as  the  beginning  of  the 
Hagiographa,  and,  at  the  same  time,  as  the  poilion 
which  in  this  contains  the  dircctest  Messianic  ele- 


ments, even  as  the  prophets  do,  and  these  two  are 
therefore  joined  together  as  one  by  the  omission  of 
an  article  between. 

Ys.  45.  Then  opened  He.— As  elsewhere  in  the 
Scriptures,  so  also  in  Luke,  it  is  emphatically  placed 
first,  that  not  only  the  Scripture  must  be  opened 
for  the  understanding,  but  also  the  understanding 
and  the  heart  for  the  Scripture,  in  order  to  under- 
stand the  truth  aright.  See  vs.  32  ;  Acts  xvi.  14  • 
and  cx)mp.  Ephes.  i.  18.  Whether  the  Evangelist 
means  the  mediate  or  immediate  opening  of  the  un- 
derstanding cannot,  in  view  of  the  brevity  of  the 
expression,  possibly  be  decided ;  but,  unquestionably, 
it  was  such  an  one  as  was  brought  into  effect  directly 
by  the  Risen  One  Himself.  How  necessary  this  was 
even  to  the  apostles  of  the  Lord  had  been  sufficiently 
shown  by  their  scandal  at  His  death,  and  their  un- 
belief as  to  His  Resurrection.  What  fruits  it  bore  is 
to  be  seen  on  the  first  Whit-sunday,  and  afterwards 
in  their  epistles.  Had  it  been  indubitably  certain 
that  Luke  was  relating  something  that  belongs  to 
the  first  evening,  we  should  then,  perhaps,  be°able 
to  suppose  that  he  has  in  mind  the^  same  symbolical 
act  of  our  Lord  which  is  described  John  xx.  22.  In 
view  of  the  brevity  and  the  fragmentariness  of  the 
sacred  narrative,  it  is,  however,  difficult  to  state  here 
anything  trustworthy. 


DOCTEINAL  AND  ETHICAL. 


1.  See  on  the  parallels  in  Mark  and  in  John.- 

2.  The  evening  appearance  gives  us  weighty  in- 
formation as  to  the  corporeality  of  the  Risen  Re- 
deemer.    As  is  known,  there  has  sometimes  been  as- 
cribed to  the  Risen  One  a  common  human  body,  and 
everything  which  the  sacred  narratives  contain  that 
is  mysterious  surrounding  His  coming  and  going  has 
been  placed  to  the  subjectivity  of  the  Evangelists, 
and  sometimes  it  has  been  asserted  that  He  only 
showed  Himself  in  a  seeming  body  to  His  people 
(Kuhn,  Marheinecke,  Zeibig,  and  others).     In  oppo- 
sition to  both,  this  appearance  especially  gives  us 
ground  to  assume  that  He  bore  a  true  but  not  com- 
mon, a  glorified,  but  not  a  merely  seeming  human 
investment ;  in  a  word,  the  same  body,  but  with  en- 
tirely different  properties.     In  order  "to  become  ac- 
quainted with  the  nature  of  this  His  body,  we  are  not, 
as  so  often  is  done,  to  apply  our  own  conceptions  of 
such  a  vekiculum  as  the  standard  of  judging  the  evan- 
gelical narratives,  but  directly  the  reverse,  to  form  our 
conception  of  a  matter  to  us  empirically  entirely  un- 
known, from  and  according  to  the  evangehcal  nar- 
ratives.  The  whole  polemics  of  imbehef  (<?._(/.,  Strauss, 
ii.  p.  674)  proceeds  from  the  unprovable  proposition 
that  what  holds  good  of  a  man  not  yet  dead  must 
also  hold  good  of  one  risen.     Precisely  because  here 
every  analogy  is  wanting,  it  is  also  entirely  inadmis- 
sible to  borrow  from  our  daily  experience  an  argu- 
ment against  an  account  of  an  entirely  unique  con- 
dition.    With  greater  right  may  we  from  the  seeming 
contradictions  of  their  statements,  which  we  may  well 
beheye  did  not  remain  concealed  from  the  Evangel- 
ists, thus  derive  an  indirect  argument  for  ils  stiict'ob- 
jectivity.     If  we  inquire,  therefore,  what  conception 
we,  according  to   their  historically  credible  account, 
have  to  form  of  a  glorified  body,  and  especially  of  that 
of  the  Lord,  we  obtain  about  the  ibllowing  answer : 
It  is  palpable,  not  only  as  a  whole,  but  also  m  its  dif- 
ferent parts ;  raised  above  space,  so  that  it  can  in 
much  shorter  time  than  we  transport  itself  from  one 


CHAP.  XXIV.  36-45. 


399 


locality  to  another;  gifted  with  the  capability,  iu 
subjection  to  a  mightier  will,  of  being  sometimes 
visible,  sometimes  invisible.  It  bears  the  unmistak- 
able traces  of  its  former  condition,  but  is  at  the  same 
time  raised  above  the  confining  limitations  of  this. 
It  is,  in  a  word,  a  spiritual  body,  no  longer  sub- 
ject to  the  flesh,  but  filled,  guided,  borne  by  the 
spirit,  and  yet  none  the  less  a  body.  It  can  eat,  but 
it  no  longer  needs  to  eat  ("  Aliter  absorbct  terra 
aquam  sliiens,  aliter  soils  7-adiis  candens,"  Augustine, 
Ep.  49.  "  Cibo  minime  utebatur  ad  necessitatem,  sed 
ut  veritatem  humance  suw  natural  suis  comprobaret ;  " 
ZwiNGLi,  in  Hist.  Dom.  Resurr.  p.  60) ;  it  can  reveal 
itself  in  one  place,  but  is  not  bound  to  this  one 
place ;  it  can  show  itself  within  the  sphere  of  tliis 
world,  but  is  not  limited  to  this  sphere.  Thus  does 
the  Resurrection  of  the  body  appear  before  us 
adorned  with  a  threefold  character  of  true  freedom 
and  beauty,  and  we  are  not  surprised  that  with  all 
the  attractiveness  of  our  Lord's  appearance  to  His 
people,  yet,  nevertheless,  something  mysterious  re- 
specting His  personality  hovered  before  their  eyes, 
of  which  they  were  scarcely  able  to  give  an  account 
to  themselves,  see,  for  instance,  John  xxi.  12. 

3.  Even  so  does  the  evening  appearance  deserve 
to  be  named  a  brilliant  revelation  of  the  inner  life 
of  the  Risen  One.  There  is  a  reflection  of  heavenly 
peace  diffused  over  His  whole  being,  and  the  com- 
parison between  the  forty  days  of  His  second  life 
and  those  of  His  temptation  in  the  wilderness  fur- 
nishes matter  for  a  continuous  antithesis.  His  whole 
previous  life  lies  as  a  completed  whole  before  His 
eyes,  and  the  marks  of  the  nails  which  He  bears 
have  become  the  honorable  insignia  of  His  love,  and 
yet  it  is  plainly  shown  that  His  word,  "  It  is  I  My- 
self," is,  in  the  most  extended  sens'e  of  the  word, 
true,  and  that  death  has  indeed  changed  His  condi- 
tion, but  not  His  heart.  As  the  appearance  at  the 
Sea  of  Tiberias,  John  xxi.  1-14,  shows  a  noticeable 
coincidence  with  the  miraculous  draft  of  fishes,  Luke 
v.  1-11,  so  also  does  this  evening  appearance  with 
the  walking  of  our  Lord  at  night  upon  the  water  of 
the  sea,  John  vi.  15-21.  There  also  He  finds  His  dis- 
ciples terrified,  but  rejoices  and  composes  them  hj 
lovino-ly  assuring  them  of  His  nearness,  and  stills 
with  a  single  word  the  storm  which  had  risen  in  their 
heart.  Just  such  appearances  as  this  could  after- 
wards give  His  witnesses  the  right  to  utter  them- 
selves iu  so  decided  a  tone  as  Peter,  e.  g.,  Acts  x. 
40-42. 

4.  Christian  Anthropology  has  to  thank  this  ap- 
pearance of  the  Lord  for  declarations  which  confirm 
the  specific  distinction  between  spirit  and  body,  de- 
fine the  conception  of  spirit,  and  raise  above  all 
doubt  not  only  the  objective,  but  also  the  subjective, 
identity  of  the  man  before  and  after  his  death. 

5.  la  the  Lord  we  behold  the  image  of  that 
perfection  prepared  beyond  the  grave  ibr  all  His 
people,  a  peace  subject  to  no  disturbance,  a  glorified 
body  that  no  longer  checks  the  spirit,  but  serves  it ; 
a  clear,  yet  no  longer  painful,  recollection  of  the  pre- 
vious life,  with  its  now  accomplished  conflict;  a 
blessed  fellowship  and  reunion  with  all  who  are  here 
connected  with  us  by  bonds  of  the  Spirit ;  an  unim- 
peded continuation,  for  the  glory  of  (iod,  of  the  ac- 
tivity interrupted  by  death.  This,  and  yet  far  more, 
which  no  eve  hath  seen  and  no  ear  hath  heard,  will 


the  life  of  the  Resurrection  be  for  the  subject  and 
for  the  King  of  the  Divine  kingdom. 


HOMILETICAIi  ANTD  PEACTICAI,. 

And  at  evening  time  it  shall  be  light,  Zech.  xiv. 
Y. — The  King  of  peace  in  the  midst  of  unquiet  sub- 
jects.— The  Easter  feast  a  feast  of  Peace. — How 
faith  on  the  Risen  One  bestows  peace :  1.  In  the 
doubting  understanding ;  2.  in  the  disquiet  of  con- 
science ;  3.  in  the  sorrows  of  life ;  4.  in  the  fear  of 
the  future ;  5.  in  the  view  of  death. — Unbelief  em- 
bitters to  itself  even  the  most  exquisite  hours  of  life. 
— How  the  Lord  gradually  lifts  His  people  to  the 
participation  of  His  peace. — "It  is  I  Myself:"  1. 
The  Lord  feels  that  He  is  the  same ;  2.  He  shows 
that  He  is  the  same  ;  3.  He  will  as  the  same  be  re- 
cognized and  honored  by  His  own. — When  the  dis- 
ciple of  the  Lord  is  doubtful,  the  Risen  One  stUl 
shows  him  His  hands  and  His  feet,  nailed  through 
for  His  everlastmg  salvation. — Not  all  unbelief  is 
equally  guilty. — "When  I  was  yet  with  you,"  the 
looking  back  out  of  the  future  into  the  present 
life. — The  prophetic  Scripture  the  best  key  :  1.  To 
the  enigma  of  the  manifestation  of  Christ ;  2.  to  the 
enigma  of  the  life  of  the  Christian. — As  a  whole 
will  the  Scripture  be  regarded  and  esteemed. — Not 
to  isolate,  but  to  combine,  the  way  to  the  knowledge 
of  the  truth. — Our  Lord :  1.  Kindles  the  light  for  the 
eye ;  2.  opens  the  eye  to  the  light. 

Heubner  :  —  Jesus  Himself  seeks  out  His  dis- 
ciples to  strengthen  them.  —  In  reference  to  the 
realm  of  spirits,  unbelief,  superstition,  and  faith  are  to 
be  carefully  distinguished. — The  Christian  should  be 
unterrified  even  amid  the  presentiments  of  a  higher 
world. — The  Lord  will  hereafter  be  yet  recognizable 
even  as  Man. — The  marks  of  Jesus'  wounds  are  fearful 
to  His  enemies,  precious  to  His  friends. — The  difficulty 
of  faith  in  Christ  exalts  its  value  and  its  power. — 
Christ's  love  is  not  altered  by  His  exaltation. — He 
received  from  them  bodily  food,  and  they  receive 
spiritual  food. — The  Resurrection  of  Christ  impresses 
on  His  words  the  seal  of  truth. — The  understandmg 
of  Scripture  is  indispensable  to  religion. 

On  the  Pericope. — Hecdner  : — The  first  evening 
which  the  Risen  One  spent  in  the  midst  of  His  dis- 
ciples.— The  blessed  consequences  of  the  Resurrec- 
tion of  Jesus  to  His  disciples.— The  certainty  of  the 
testimony  of  the  disciples  for  the  Resurrection  of 
Jesus. — Arndt:— The  Easter  evening,  what  did  it 
bring  to  the  apostles  ?  what  did  it  bring  to  us  all  ?  1. 
Full^certamty ;  2.  deep  peace ;  3.  apostoUc  power. — 
Palmer:— Our  Lord's:  1.  Greeting;  2.  commission; 
3.  promise  (John  xx.  19-23).— Dietz:— What  is  the 
way  in  which  one  arrives  at  Easter  peace? — Al- 
BKECiiT :  —  What  the  glorious  gift  of  Christ  has 
brought  us  with  His  Resurrection:  1.  Peace  before 
us ;  2"  within  us  ;  3.  among  us ;  4.  .around  us.— Kraus- 
sold:— Where  do  we  find  the  peace  of  Cod  which 
the  woild  cannot  give?- Ahlfeld:— What  the  Lord 
has  brought  to  His  people  from  the  grave :  1.  Him- 
self; 2.  His  peace;  3.  the  last  seal  of  His  Resurrec- 
tion' (comp.  John  xx.  22).— Couard  :— The  blessed 
activity  of  the  Risen  One  in  the  circle  of  His  dis- 
cipics.— BoBE :— Whereby  do  we  attain  to  a  blessed 
faith  ? — See  further  on  Jolm  xx.  19-23. 


400 


THE  GOSPEL  ACCORDING  TO  LUKE. 


C.   Over  the  Opposition  of  Israel  and  the  Heathen  World.     (Intimated  Ch.  XXIV.  46-48.) 

46  And  [i7e]  said  unto  them,  Thus  it  is  written,  and  thus  it  behooved  Christ  to  suffer, 
and  to  [written  tliat  the  Christ  should  suffer  and  shoukP]  rise  from  the  dead  the  third 

47  day:  And  that  repentance  and  remission  of  sins  should  be  preached  in  his  name  among 

48  [or,  for]  all  nations,  beginning  at  [from]  Jerusalem.     And  [cm.,  And]  ye  are  witnesses 
of  these  things. 

1  "Vs.  46. — According  to  the  reading  of  Tischendorf,  oiirw?  ydypanTai  nadelv,  k.t.\.,  [Meyer,  Tregelles,  Alford.  Lach- 
mann  brackets  the  suspected  words. — C.  C.  S.]  The  addition  of  the  liecepla  :  koL  oOtojs  eSei,  appears  to  have  been  inter- 
polated for  the  sake  of  perspicuity,  and  is  wanting  in  B.,  C,  D.,  [Cod.  Sin.']  L.,  Coptic,  Ethiopian,  Itala,  &c. 


EXEGETICAIi  AND   CBITICAIi. 

Vs.  46.  And  He  said  unto  them. — In  the  or- 
ganic articulation  of  this  last  chapter  of  Luke  there 
is  found  a  noteworthy  climax.  After  he,  in  the  nar- 
rative of  the  first  Easter  Message,  has  pointed  us  to 
the  victory  which  the  Risen  One  had  accomplished 
over  the  might  of  sin  and  death,  he  has  in  a  triad  of 
appearances  delineated  the  triumph  which  He  cele- 
brated over  the  doubt  and  unbelief  of  His  first  dis- 
ciples. But  the  nearer  the  Lord  comes  to  the  final 
goal  of  His  earthly  manifestation,  so  much  the  more 
strongly  does  it  come  into  view  that  the  conquering 
Lion  of  the  tribe  of  Judah  is  continually  pressing 
forward  ad  altiora.  It  is  true,  His  words  only  testify 
by  intimations  as  to  the  victorious  hope  with  which 
He  casts  a  parting  look  upon  the  whole  Jewish  and 
heathen  world  before  He  bids  His  disciples  the  last 
farewell.  Here  also  He  begins  with  the  mention  of 
the  word,  in  order  then  with  a  promise  of  the  Spirit 
to  conclude  His  meeting  with  His  own  and  His  in- 
structions to  them. 

Thus  it  is  written. — Yet  once  again  a  yiypair- 
rat,  as  at  the  beginning  of  His  first  life.  We  might 
assume  (Meyer)  that  on  was  meant  to  indicate  the 
cause  why  He  had  opened  their  understanding  (vs. 
45),  if  here  the  thread  joining  the  different  elements 
were  not  so  slack  that  it  perhaps  appears  better  not 
to  undertake  the  stating  of  any  connection.  The 
mention  of  the  Resurrection  on  the  third  day  is  per- 
haps an  indirect  proof  that  at  least  these  words  of 
our  Lord  were  not  uttered  on  the  day  of  His  Resur- 
rection.    Here  also,  as  to  the  rest,  as  in  vs.  26,  and    most  intimately  connected   together.     The  nerdvota 


mention  of  the  Gospel  in  general,  here  in  particular 
lUerdi'oia  and  aptcris  ruv  afiapT.  are  spoken  of.  Even 
as  was  the  case  with  John  the  Baptist,  and  after- 
wards with  the  apostles,  see  Acts  ii.  88 ;  iii.  19 ; 
xxvi.  18. 

Vs.  48.  Witnesses  of  these  things. — Meyer, 
who  here  perhaps  binds  himself  almost  too  strictly 
to  the  letter,  insists  on  referring  this  Toinwv  not  only 
to  our  Lord's  death  and  Resurrection,  but  also  to  the 
just-mentioned  commission  for  the  proclamation  of 
the  Gospel.  But  precisely  because  they  were  to  carry 
out  this  latter  they  could  not  at  the  same  time  be 
witnesses  thereof,  and,  strictly  speaking,  the  Ascension 
of  the  Lord,  which  at  this  moment  had  not  yet  taken 
place,  would  have  had  then  to  remain  excluded  from 
their  testimony.  Nowhere  are  the  apostles  repre- 
sented as  witnesses  of  that  which  they  themselves 
accomplished,  but  everywhere  as  witnesses  of  that 
which  the  Lord  had  done.  Therefore,  we  thmk  it  is 
better  to  refer  tovtccv  to  all  the  here-named  facts  of 
the  life  of  the  Lord,  which  was  concluded  by  His 
departure  to  the  Father,  the  great  centre  of  which 
was,  however,  the  Resurrection,  comp.  Acts  i.  8, 
and  22. 


DOCTRINAIi  AND  ETHICAL. 

1.  The  preaching  of  the  Gospel  proceeding  from 
Jerusalem  directed  to  all  nations,  the  fulfilment  of 
the  prophetic  word,  Ps.  ex.  2 ;  Is.  ii.  2-4 ;  Micah, 
iv.  2-4. 

2.  The  preaching  of  Repentance  and  Forgiveness 


throughout  the  Apostolic  writings,  suffering  and  glory 
are  inseparably  joined  together. 

Vs.  4Y.  And  that  .  .  .  should  he  preached, 
Kr}pvx^rivo-i  also  depends  upon  jiypaTvrat  and  sets 
forth  to  us  the  preaching  of  the  Gospel  among  the 
Gentiles  and  Jews,  as  the  fruit  of  the  Divine  prede- 
termination and  of  the  fulfilment  of  the  prophecies. 
According  to  Matthew  and  Mark  also,  the  Lord,  upon 
His  departure  from  the  earth,  gives  a  commission  for 
a  general  preaching  of  the  Gospel,  but  in  Luke  again 
it  bears  a  pecuUar  character.  It  is,  first  of  all,  a 
KTipvyua  in'  6f6iJ.(ni  'Itjo-.,  that  is,  a  preaching  which 
takes  place  on  the  basis  of  this  name,  and  therefore 
borrows  the  significance  and  authority  from  Him  in 
whose  name  and  in  whose  commission  it  takes  place. 
Withal  it  must  proceed  from  Jerusalem,  and  from 
there  spread  itself  over  all  the  nations.  Comp.  Acts 
i.  8.  A  proof  of  our  Lord's  great  love  of  sinners  on 
the  one  hand,  and  of  the  world-vanquishing  destiny 
of  the  Gospel  on  the  other  hand,  and  which  in  the 
broad  Pauline  Gospel  of  Luke  stands  surely  in  its 
just  place.     Finally,  while  elsewhere   there  is  only 


is  an  alteration  of  the  inward  disposition,  which  pre- 
cedes TTicTTi?,  upon  which  latter  the  &(pf(ris  rwv  a/j-apr. 
follows.  The  faith,  however,  in  this  latter,  which  is 
granted  and  received  freely,  must  of  itself  lead  to 
ayia(T/j.ni,  the  continuation  of  nerdvoia. 

3.  Christian  missions  here  appear  before  our  eyes 
as  an  institution  of  the  Lord  Himself,  and  as  a  holy 
vocation  of  tlie  church.  The  apostles  have  not  to 
remain  at  Jerusalem  until  the  last  Jew  shall  receive 
their  testimony,  but,  on  the  other  hand,  after  having 
there  made  the  beginning,  they  must  then  as  soon  as 
possible  extend  as  widely  as  possible  the  circle  of 
their  activity,  and  found  the  kingdom  of  God  by 
means  of  their  testimony.  All  which  in  the  activity 
of  supposed  or  real  successors  to  the  apostolic  com- 
mission does  not  coincide  with  the  actual  witnessing 
function  is  here  indirectly,  but  plainly  enough  ex- 
cluded. Precisely,  then,  when  the  messengers  of  the 
Gospel  are  nothing  more  and  nothing  less  than  wit- 
nesses, do  they  walk  in  the  footsteps  of  Him  who 
Himself  has  been  The  Faithful  Witness  upon  earth, 
John  XX.  22 ;  1  Tim.  vi.  13  ;  Rev.  i.  5. 


CHAP.  XXIV.  49-53. 


401 


HOMILETICAL  AlfD  PEACTICAL. 

The  institution  of  the  preaching  of  the  Gospel  the 
last  and  noblest  command  of  our  Lord. — The  com- 
mand to  begin  the  preaching  of  the  Gospel  at  Jeru- 
salem :  1.  Surprising  to  the  enemies ;  2.  beneficent 
for  the  friends  of  the  Lord;  3.  honorable  for  Himself 
— This  command  a  proof  of :  1.  The  historical  truth  ; 
2.  the  heavenly  origin ;  3.  the  blessed  goal  of  the 
Gospel. — As  the  Gospel  proceeded  from  Jerusalem  so 
will  it  return  to  Jerusalem. — Even  yet  the  inner 
renewal  must  begin  nowhere  else  than  from  the  sinful 
Jerusalem  in  the  heart. — The  Commission  for  the 
preaching  of  the  Gospel :  1.  What  must  be  preached  ? 
2.   in  what  name  ?   3.  from  whence  ?  4.   how  far 


abroad  ? — ^What  the  world  owes  to  the  last  command- 
ment of  the  Lord. — The  preachmg  of  the  Lord  a 
testunony  :  1.  Of  Whom  ?  2.  through  Whom  ?  3.  for 
Whom  ? 

Starke  :  —  Christ  directs  His  disciples  to  the 
Scripture  not  less  than  His  enemies. — Nova  Bibl. 
Tub.  : — Kepentance,  forgiveness,  &c.,  the  blessed 
fruits  of  Christ's  Resurrection. — Without  repentance 
no  forgiveness. — Osiander: — The  apostles'  writings 
concerning  Jesus  are  a  genuine  testimony,  for  they 
have  testified  to  what  they  saw  and  heard,  and,  more- 
over, have  received  from  heaven.  Who,  then,  would 
not  beUeve  them  ? — Heubner: — The  main  substance 
of  the  Christian  preaching  is  Repentance,  and  Forgive- 
ness of  sins. — The  Risen  One  is  Lord  of  the  earth. 
— Whoever  gainsays  the  apostles  gainsays  Jesus. 


THIRD    SECTION. 

THE    GLEAMING    CROWN. 
Chapter  XXIV.  49-53. 


The  Prophetic  Promise  ;  the  Priestly  Benediction  ;  the  Kingly  Glory. 
(Parallel  with  Mark  xvi.  19 ;  Acts  i.  3-9.) 

49  And,  behold,  I  send  the  promise  of  my  Father  upon  you :  but  tarry  ye  in  the  city 

50  of  Jerusalem  [om.,  of  Jerusalem'],  vmtil  ye  be  endued  with  power  from  on  high.     And 
he  led  them  out  as  far  as  to  Bethany,  and  he  lifted  up  his  hands,  and  blessed  them. 

51  And  it  came  to  pass,  while  he  blessed  them,  he  was  parted  from  them,  and  carried  up 

52  into  heaven.^     And  they  worshipped  liim,^  and  returned  to  Jerusalem  with  great  joy : 

53  And  were  continually  in  the  temple,  praising  and  blessing  God.*     Amen. 

1  Vs.  49.— The  'lepoucraA^/oi  of  the  Recepta  is  decidedly  spurious.  [Omitted  by  B.,  C,  D.,  C!od.  Sin.,  Ii.,  Itala,  Vul- 
gate, &c.— G.  C.  S.] 

^  and  '  Vss.  51,  52. — The  words  :  dvei^epero  ei?  rov  ovpavov  and  npocricvvritTairni  avrov  are,  remarkably  enough,  omitted 
by  the  same  authorities — D.,  several  copies  of  the  Itala,  &c.,  sec  Tischendorf.  Apparently  the  eye  of  the  copyist  slipped 
from  Kai  a(ve4>€peT0)  to  xai  a(uTOi)'  and  he  overlooked  ■npo(TKvvrj(TavTes,  while  he  confounded  avroi  with  avTov.  We  thus 
comprehend  better  (against  Do  Wette),  how  this  was  omitted,  than  how  it  should  have  been  interpolated  if  not  original. 
[Cod.  Sin.  omits  the  words ;  a  much  more  important  fact  than  their  omission  in  D. — C.  C.  S.] 

*  Vs.  53. — In  some  MSS.  aivowre^  Kai,  in  others  xai  euAoyoui'Tcs  are  wanting.  Perhaps  errors  of  a  wearied  hand  at  the 
end  of  the  Gospel.  At  all  events,  the  number  and  the  weight  of  the  authorities,  [B.,  C,  Cod.  Sin.,  L.  omit  o.  k.,  D.  omitii 
ic.  e.,]  is  not  so  great  as  to  make  it  needful  with  Griesbach  to  suspect  the  former  or  with  Tischendorf  to  omit  the  latter. 

remain  in  the  Capital  is  in  conflict  with  Matthew  (De 
Wette)  only  if  we  consider  the  silence  of  the  former 
respecting  the  Galilean  appearance  as  a  denial,  and 
forget  that  this  last  command  was  only  given  after  this 
and  immediately  before  the  Ascension  of  the  Lord. 
The  remaining  at  Jerusalem  was  to  be  not  only  a 
neveiv,  but  a  retired,  although  temporary  and  not 
long  continued  Ka^i(ftv,  because  they  must  there  wait 
till  the  promise  of  the  Spirit  was  fulfilled,  and  they 
were  not  to  wait  in  vain,  but  to  be  clothed  with 
Svvafiis  e'l  v\f/ov!,  in  consequence  of  the  fulfilment  of 
the  promise  of  the  Father.  It  is  noticeable  how 
Luke,  at  the  end,  as  also  at  the  begmniug  of  his 
gospel,  ch.  i.  35,  unites  most  intimately  the  concep- 
tions of  Spirit  and  power,  without,  however,  entirely 
identifying  them.  As  to  the  rest,  we  must  compare 
Acts  i.  with  this  whole  concluding  address  and  with 
the  account  of  the  Ascension,  and  in  the  treatment 
of  this  first  chapter  of  Acts  there  will  be  occasion  to 
discuss  both  more  at  length. 

Vs.  50.  He  led  them  out.— Out  of  Jerusalem, 


EXEGETICAIi  AND  CKITICAB. 

Vs.  49.  I  send  the  promise  of  My  Father. 
— Here  the  Lord  speaks  of  the  Holy  Ghost,  comp. 
Acts  i.  4-8,  whom  He  had  often  before  His  death 
repeatedly  promised,  and  fie  calls  Him  an  iirayyeXia 
iraTpSt,  not  quia  sibi  promissum  (Grotius),  nor  merely 
inasmuch  as  God  has  promised  the  bestowment  of 
the  gifts  of  the  Spirit  by  prophetic  oracles  (Meyer), 
but  with  retrospective  reference  to  utterances  like 
John  xiv.  16,  et  alibi,  and  to  the  symboUcal  act, 
John  XX.  22.  That  this  first  actual,  but  yet  prelimi- 
nary and  prophetical,  communication  of  the  Spirit 
did  not,  therefore,  exclude  a  later  but  abundant  com- 
munication on  the  day  of  Pentecost  lies  in  the  nature 
of  the  case.  The  meaning  of  our  Lord  is  given 
more  fully  by  Luke  when  he.  Acts  i.  4,  nmkes  Him 
speak  of  the  promise  of  the  Father,  ^v  ijKovcraTi 

Ka^iiTaTe. — The  command  which  Luke  gives  to 
26 


402 


THE  GOSPEL  ACCORDING  TO  LUKE. 


where  He  was,  together  with  His  disciples,  on  the  for- 
tieth, as  well  as  on  the  first  day. — As  far  as  Beth- 
any (eoDs  eis,  as  far  as  to  the  neighborhood  of  Beth- 
any. The  reading  of  Lachmann,  who  has  irpdj  B., 
does  not  appear  to  us  worthy  of  acceptance.)  The 
statement  of  the  Acts  that  the  disciples  returned 
from  the  Mount  of  Olives  is  only  apparently  in  con- 
flict with  this,  if  we  consider  that  it  was  over  this 
mountain  that  the  way  to  the  beloved  Bethany 
passed,  which  lay  on  its  eastern  declivity ;  then  the 
proceeding  to  this  mountain,  from  whose  summit  our 
Lord  appears  to  have  ascended,  may  be  called  a 
leading  out  to  the  neighborhood  of  Bethany,  although 
our  Lord  no  longer  entered  into  the  last-named  place. 
Perhaps,  also,  the  name  Bethany  was  given,  not  only 
to  the  particular  village,  but  also  to  the  whole  region 
round  about,  to  which  also  the  Mount  of  Olives  be- 
longs. Thus,  also,  is  the  tradition  justified  which 
designates  as  the  actual  place  of  the  Ascension,  not 
the  plain,  but  the  middle  of  the  three  suromits  of  the 
Mount  of  Olives,  while,  according  to  it,  the  angelic 
appearance  shortly  after  the  Ascension  took  place 
upon  the  highest  summit.  See  Schubert,  I  c.  ii.  p. 
519. 

He  lifted  up  His  hands. — Comp.  Lev.  ix.  22. 
After  the  prophetical  promise,  there  follows  the 
high-priestly  benediction,  as  it  were  from  the  thresh- 
old of  the  heavenly  sanctuary  into  which  He  is 
about  to  enter.  '■'■  Jamnon  imposuit  manus.''''  The 
Epistle  to  the  Hebrews,  with  its  PauUne  coloring  con- 
tams  the  more  particular  elaboration  of  this  beautiful 
image,  m  which  the  nature  and  destiny  of  the  whole 
earthly  and  heavenly  life  of  the  Lord  are,  as  it  were, 
completely  symboUzed.  In  the  midst  of  (eV),  not 
after  {iJ.ird\  thus  blessing  is  He  parted  from  them. 
Aie'o-TTj  a-K  avTcov,  He  goes  back  a  few  steps  from 
them,  and  immediately  after  that  He  is  taken  up. 
The  passive  avecpep.  does  not  require  us  to  under- 
stand angels  or  other  means  by  which  He  was  lifted 
up  from  the  earth,  but  it  leaves  room,  at  all  events, 
for  the  cloud  of  which  Luke,  in  His  more  particular 
account,  Acts  i.  9,  speaks. 

Vs.  52,  With  great  joy. — Even  in  such  Uttle 
additions  the  fresh  Pauline  character  of  Luke  does 
not  belie  itself.  That  they  could  now  rejoice,  in 
spite  of  the  sepai-ation,  nay,  even  over  the  departure 
of  the  Lord,  because  He  was  thereby  exalted  unto 
glory,  and  they  should  now  soon  receive  the  promise 
of  the  Father,  is  a  speaking  proof  of  the  great  prog- 
ress which  they  in  this  forty  days  had  made  in  this 
school  of  the  best  of  Masters. 

Vs.  53.  In  the  temple. — More  particularly  de- 
fined "  in  the  upper  chamber,"  which  probably  be- 
longed to  the  buildings  of  the  temple.  Acts  i.  12 ; 
ii,  1,  In  the  Doxological  conclusion  of  his  gospel 
also,  Luke  shows  himself  a  genuine  Pauhnist,  comp. 
Rom,  xi.  36 


POCTRINAL  AND  ETHICAL. 

1.  Although  the  account  of  the  Ascension  at  the 
end  of  the  Gospel  of  Luke,  considered  entirely  by 
itself,  and  from  a  strictly  historical  point  of  view, 
does  not  perfectly  satisfy  us,  yet  the  course  of  his 
representation  offers  us  an  advantage  not  to  be  re- 
jected, that  we  fronji  it  learn  so  much  the  better  to 
understand  the  near  connection  of  the  Resurrection 
and  the  Ascension.  Over  against  the  historical  arbi- 
trariness which  almost  identifies  the  Resurrection  and 
the  Ascension,  as  though  the  forty  days  had  pro- 


duced no  essential  alteration  in  the  condition  of  our 
Lord,  stands  the  shallow  external  interpretation,  as 
though  He  after  His  Resurrection  had  continued  to 
live  yet  forty  days  on  earth  in  a  wider  or  nearer  cir- 
cle, indeed,  in  separation  from  other  men,  and  now, 
on  the  fortieth,  is  to  be  supposed  to  have  exchanged 
converse  with  men  for  the  society  of  angels.  The 
one  opinion,  as  little  as  the  other,  does  full  justice  to 
the  miracle  of  the  Ascension.  Without  doubt,  it 
must  be  apprehended  as  a  special,  and  that  as  the 
last,  stage  in  the  history  of  the  earthly  manifestation 
of  our  Lord,  but,  at  the  same  time,  as  a  necessary 
consequence  and  as  the  most  excellent  crown  of  His 
Resurrection.  "  The,  Ascension  of  the  Lord  was  the 
completion  of  the  Resurrection  and  the  perfect  ex- 
pression of  the  exaltation."  Martensen.  Or  to  use 
Tholuck's  language  {Stund.  ChHstl.  Andacht,  p.  524) : 
"  His  Resurrection  is  a  Glorification,  yet  not  a  full 
Glorification."  From  this  position  it  causes  com- 
paratively httle  difficulty  that  Luke  does  not  so 
sharply  distinguish  the  appearance  at  the  end  of 
which  the  Ascension  took  place,  from  the  other. 
Had  the  last  appearance  of  our  Lord  not  ended  with 
the  Ascension,  then  we  should  have  had  decidedly 
to  assume  that  the  one  before  the  last  had  ended 
with  such  a  miracle,  whether  with  a  visible  or  invisi- 
ble one.  "  The  opponents  of  the  history  of  the  Re- 
surrection could,  therefore,  not  have  got  the  least 
advantage,  even  if  they  had  succeeded  in  setting 
aside  the  actual  history  of  the  Ascension.  The 
whole  history  of  the  Resurrection  has  an  Ascensional 
character ;  the  whole  history  of  the  Resurrection  is 
to  be  regarded  as  a  giant  tree  of  His  Ascension  in 
the  wider  sense,  as  the  crown  of  which  the  actual 
Ascension  stands  forth.  Our  opponents,  therefore, 
with  the  setting  aside  of  it,  would  only  have  cracked 
the  summit  of  the  tree,  or  rather,  only  have  broken 
oif  a  branch  of  the  same.  For  the  apostles,  the  As- 
cension was  self-evidently  understood  from  the  Re- 
surrection."    Lange,  L.  J.,  ii.  p.  1766. 

2.  By  this,  however,  it  is  by  no  means  meant 
that  the  actual  fact  of  a  bodily  visible  Ascension  of 
our  Lord  on  the  fortieth  day  is  doubtful,  or  of  sub- 
ordinate importance.  It  has  been  asserted,  among 
others,  by  Meyer,  that  quite  early  a  twofold  tradition 
grew  up  in  this  respect.  According  to  the  former, 
our  Lord  ascended  to  heaven  on  the  very  evening  of 
the  Resurrection  (Mark,  Gospel  of  Luke),  accordmg 
to  the  other,  not  till  the  fortieth  day  (Acts).  But 
the  indefinite  statement  in  Mark,  ch.  xvi.  19:  yuera 
rb  Aa\7j(rai  avroh,  surely  does  not  constrain  us  to 
assume  that  our  Lord,  according  to  this  gospel,  as- 
cended immediately  after  the  preceding  utterances ; 
just  as  well  might  it  be  deduced  from  vs.  20  that 
the  disciples,  on  the  very  same  night  or  the  following 
morning,  had  begim  to  preach  and  to  do  miracles. 
And,  as  it  respects  Luke,  is  it  conceivable  that  he  in 
his  gospel  should  represent  our  Lord  as  leavmg  the 
earth  in  the  night-time,  when  He  had  already  at  even- 
in"  revealed  Himself  at  Emmaus,  and  had  appeared  at 
least  three  hours  after  to  the  Eleven  ?  In  truth,  un- 
less we  will  invent  absurdities  for  the  EvangeUst,  it 
seems  that  we  are  constrained  to  assume  that  he,  by 
the  statement  of  a  more  exact  chronology  m  the  Acts, 
has  not  contradicted  his  gospel,  but  decidedly  com- 
plemented it;  how,  moreover,  assuming  that  his 
earher  account  contained  an  actual  incorrectness, 
could  he  have  omitted  to  recall  this,  at  least,  with  a 
brief  word  ?  Were  his  more  detailed  narrative  to  be 
put  to  the  account  of  a  later  more  or  less  mythical 
tradition,   the  pious  invention  would  certainly  not 


CHAP.  XXIV.  49-53. 


403 


have  contented  itself  with  a  final  act  of  our  Lord's 
life  so  little  pompous  and  brilliant,  and  if  Luke,  at 
the  conclusion  of  his  first  work,  had  already  the  de- 
sign of  writing  afterwards  the  history  of  the  apostles 
also,  he  might,  even  in  the  interest  of  his  historical 
pragmatism,  consider  it  as  desirable  to  touch  here 
on  our  Lord's  Ascension  only  with  a  brief  mention, 
and  at  the  beginning  of  the  history  of  the  kingdom 
of  God  to  come  back  more  particularly  to  it.  In  no 
case  can  the  course  of  the  event  itself  ofier  convin- 
cing ground  for  doubt  and  contradiction.  It  may  be 
called  laughable,  when  some,  in  reference  to  the 
body  of  our  Lord  in  the  beginning  of  its  glorified  con- 
dition, will  be  talking  about  the  laws  of  gravitation  and 
the  force  of  attraction.  Heaven,  it  is  true,  is  every- 
where where  God  reveals  His  glory,  but  nothing  hin- 
ders us,  on  the  position  of  the  Scripture,  from  sup- 
posing a  locality  of  the  creation  where  God  permits 
His  glory  to  be  seen  more  immediately  than  any- 
where else,  and  to  conceive  our  Lord  as  repairing 
directly  thither.  Though  it  has  been  said  a  thousand 
times  and  repeated  that  we  are  not  to  understand 
heaven  as  a  place,  but  as  a  condition,  and  must  not 
here  speak  of  a  ttoD,  but  only  of  a  irajs,  yet  we  con- 
fess that  we  can  only  conceive  the  enjoyment  of  this 
condition  as  experienced  in  a  locality  where  one  is 
separated  from  this  visible  world.  AJi  exaggerated 
spiritualism  might  here  easily  mislead  to  Acosmism 
and  Pantheism.  And  finally,  as  respects  the  often 
advanced  objection,  derived  from  the  partial  silence 
of  the  sacred  authors,  this  silence  appears  to  us  nei- 
ther so  general  nor  so  inexplicable  as  has  been 
already  countless  times  asserted.  Respecting  that 
of  Matthew,  see  Lange  on  Matthew,  p.  561.  John 
evidently  knows  a  visible  Ascension,  ch.  iii.  13  ;  vi. 
62  ;  XX.  17,  and  must  have  assumed  it,  unless  we  are 
to  suppose  that  he  doubted  of  the  fulfilment  of  such 
words  uttered  by  his  Master  Himself  With  Peter 
it  is,  1  Peter  iii.  22,  also  distinguished  as  a  separate 
statement  from  His  Resurrection,  even  as  the  de- 
scent into  hell.  Even  so  with  Paul,  Ephes.  i.  19,  20 ; 
ii.  5,  6 ;  iv.  8-10;  Rom.  viii.  34;  Col.  iii.  1,  and  in 
the  Epistle  to  the  Hebrews  there  is  even  almost  more 
weight  laid  upon  the  Ascension  of  our  Lord  than 
upon  His  Resurrection.  In  short,  in  reference  to 
most  of  the  epistles  we  must  agree  with  the  opinion : 
"  Even  though  the  outward  fact  is  not  here  found, 
yet  so  much  the  more  is  the  dogmatically  important 
consequence  of  the  thus  effected  exaltation,  the  sit- 
ting at  the  right  hand  of  God,  found  throughout  the 
whole  New  Testament,  and  that  in  expressions  which 
also  indicate  the  event  itself"  (Schmidt,  Bibl.  Theol. 
d.  N.  S.  1.  p.  189).  And  as  respects  the  gospels,  all 
of  them  have  set  forth  the  Risen  One  in  His  glory, 
although  two  of  them  are  silent  as  to  the  moment  in 
which  He  has  ascended  this  highest  degree.  Nay, 
this  Ascension  itself,  the  final  goal  of  the  earthly 
manifestation  of  the  Lord,  what  is  it  itself  in  its 
turn  but  a  transition  to  a  new,  but  by  no  means  to  a 
last,  period  of  His  miraculous  history?  Hero,  ac- 
cording to  our  opinion,  lies  the '  deepest  ground 
of  the  seemingly  enigmatical  phenomenon,  that 
the  miracle  on  the  Mount  of  Olives  is  not  placed 
more  strongly  in  the  foreground.  No  final  point, 
but  a  point  of  rest,  is  it.  The  Lord  is  indeed  gone 
away,  but  in  order  to  return  again,  and  the  whole 
heavenly  life  into  which  the  Ascension  introduced 
Him  is  only  a  great  interval,  comprehending  cen- 
turies, between  His  first  and  His  second  appearance. 
The  angels  themselves  declare  it :  the  history  of  the 
Lord  in  relation  to  the  earth  is  with  the  Ascension 


not  accomplished,  but  is  only  momentarily  inter- 
rupted, in  order  afterwards  to  be  continued.  If  a 
John  and  a  Matthew  in  this  hope  saw  the  Lord  as- 
cend, why  should  they  then  feel  themselves  peremp- 
torily obliged  to  fix  the  last  moment  of  their  being 
with  Him  with  such  diplomatic  conscientiousness,  as 
though  thereby  between  the  Master  and  the  earth  all 
connection  were  now  and  forever  done  away  ? 

3.  Respecting  the  idea  of  the  Ascension  in  con- 
nection with  the  corporeality  of  our  Lord,  and 
respecting  the  distinction  of  the  Lutheran  and  the 
Reformed  conception.  Dogmatics  and  the  History  of 
Doctrines  must  speak.  "  Oh,  that  we  might  yet  learn 
to  stop  at  the  right  place ! "     R.  Stier. 

4.  Our  Lord's  bodily  and  visible  Ascension  is 
the  worthy  crown  of  the  history  of  His  earthly  fife. 
Many  a  word  that  He  uttered  is  thereby  most  strik- 
ingly confirmed  (John  vi.  62;  xx.  17;  Matt,  xxviii. 
18,  et  alibi),  and  the  harmony  of  the  events  of  His 
life  becomes  only  through  this  miracle  perfected. 
A  second  death,  even  had  it  been  ever  so  soft,  would 
have  taken  away  the  whole  significance  of  His  Re- 
surrection, and  the  poetical  expression  (Hase) :  "  Even 
as  Moses'  grave,  so  was  His  never  seen,"  can  only 
eUcit  an  exclamation  of  astonishment  and  displea- 
sure. "He  a  grave,  He,  who  swallowed  up  death 
eternally ! "  (Olshausen).  Whoever  contents  himself 
with  saying  that  He  went  to  the  Father,  although 
one  does  not  know  how,  where,  or  when,  such  a  one 
lets  his  history  end  with  an  unsatisfactory  note  of 
interrogation,  and  unthankfully  repels  the  satisfac- 
tory solution  which  His  first  witnesses  have  given. 
Now,  His  manifestation  displays  itself  to  our  eye  as  a 
ring  whose  ending  is  lost  again  in  its  beginning,  while 
both  Bethlehem  and  the  Mount  of  Olives  bear  the 
stamp  of  a  still  and  hidden,  but  even  thereby  heav- 
enly greatness.  And  as  the  Ascension  of  the  Lord 
thus  first  difiuses  over  His  person  a  perfectly  satisfy- 
ing light  (Jolm  vi.  62 ;  xvi.  28),  so  does  this  event 
stand  as  well  with  the  incipient  perfection  as  with 
the  happy  continuation  of  His  work  in  direct  connec- 
tion. Never  would  the  apostles  without  this  miracle 
have  been  freed  from  the  last  remains  of  their  earthly- 
minded  expectations;  now  did  they,  on  the  other 
hand,  become  by  this  very  means  capable  of  receiving 
the  Spirit  of  truth,  of  love,  and  of  power.  Never,  so 
long  as  the  visible  presence  of  the  Lord  on  a  spot  of 
earth  had  remained,  could  a  kingdom  have  been 
founded  that  embraced  all  nations,  and  as  httle 
would,  in  this  case,  the  Church  have  been  able  to 
maintain  herself  without  an  incessant  intervention  of 
continually  increasing  miracles.  Now,  raised  above 
all  finite  limits,  the  Lord  reigns  everywhere  where 
His  word  is  preached  in  the  power  of  the  Holy  Spirit, 
and,  far  from  bringmg  any  harm,  it  is  His  departure 
which  for  His  people  has  become  a  source  of  incal- 
culable gam  (John  xvi.  7).  This  whole  event  reveals 
the  full  glory  of  the  kingdom  of  God,  is  surety  for 
the  highest  blessing  of  the  kingdom  of  God  (vs.  49), 
and  prophesies  the  final  perfection  of  the  kingdom 
of  God.  No  wonder  that  the  Ascension  also  has 
been  painted  and  sung  by  the  Christian  art  of  all 
ages.  We  have  only  to  mention  the  names  in  the 
first  sphere,  of  Raphael,  Peter  Perugino,  Titian,  Paul 
Veronese,  Ricci,  Raphael  Mengs,  and  others,  and  in 
the  other  the  venerable  Bede,  Tersteegen,  Lava- 
tor,  Knapp,  Luis  de  Leon,  not  to  mention  many 
others. 

5.  Superficially  considered,  the  homage  which 
the  apostles  bring  to  the  glorified  Saviour  appears  to 
be  more  or  less  on  a  level  with  the  reverence  which 


404 


THE   GOSPEL  ACCORDING  TO  LUKE. 


often  was  rendered  to  the  kings  of  the  Orient,  espe- 
cially to  the  King  of  kings,  the  Messiah.  See  Matt, 
ii.  2 ;  XX.  20.  But  if  we  consider  that  this  homage 
was  now  offered  by  the  disciples  of  the  Lord  at  the 
moment  when  they  isee  Him  crowned  with  super- 
human glory,  and  honor  in  Hun  more  than  ever  the 
bearer  of  the  Divine  nature  and  majesty,  then  we 
shall  hardly  be  content  with  the  assertion  that  our 
Lord  was  here  worshipped  in  His  Messianic  dignity, 
but  must,  on  the  contrary,  acknowledge  that  He  here, 
not  only  on  account  of  His  kingly  rank,  but  also  and 
above  all,  for  His  Divine  nature,  deserves  the  honor 
of  adoration.  Thus  do  we  find  in  Luke  xxiv.  52  an 
intimation  how  the  command,  John  v.  23,  must  be 
understood  and  followed. 

6.  The  command  of  our  Lord,  before  His  depar- 
ture, that  His  disciples  should  remain  at  Jerusalem, 
testifies  as  well  to  His  wisdom  as  the  final  promise 
of  the  Holy  Spirit  gives  witness  of  His  love  and 
might.  But,  at  the  same  time,  there  lies  in  the  man- 
ner in  which  His  first  friends  fulfilled  this  command 
(Acts  i.  12-14),  an  apologetic  element  that  must  not 
be  overlooked.  With  one  accord  do  the  disciples 
remain  together ;  this  is  the  first  blessing  of  the  ex- 
altation of  our  Lord ;  now  that  their  visible  centre  is 
wanting,  the  young  church  feels  the  necessity  of  an 
inward  union  more  intimate  than  ever.  Undisturbed 
and  pubUcly  are  they  ten  days  continually  together ; 
a  proof  that  they  had  not  stolen  the  corpse,  and  that 
the  Jewish  council  itself  does  not  believe  its  own 
charge.  Composed  and  quietly  do  they  wait ;  this  is 
what  no  excited  enthusiasts  do.  Praying  do  they 
expect  the  fulfilment  of  the  promise  of  the  Lord ;  the 
miracle  of  Pentecost  was  thereby  a  direct  hearing  of 
prayer,  of  whose  inestimable  blessing  the  considera- 
tion of  the  history  of  the  apostles  will  now  give  fur- 
ther testimony. 

HOMILETICAL  AND  PRACTICAIi. 

The  friends  of  the  Lord  are  brought  unto  the 
school  of  waiting ;  therewith  is  their  inner  training  per- 
fected ;  so  then  ;  so  previously  (Jacob,  Moses,  David, 
&c.);  so  even  yet. — "I  will  send  upon  you  the  pro- 
mise of  My  Father."  Thus  can  only  the  Son  of  the 
Father,  none  of  the  servants,  speak ;  how  altogether 
differently  Elijah,  2  Kings  ii.  10. — The  Benediction 
of  the  departing  Lord :  1.  The  crown  of  His  earthly 
manifestation ;  2.  the  symbol  of  His  heavenly  life ;  3. 
the  prophecy  of  His  coming  in  glory. — The  Lord  de- 
parts in  order  to  remain. — The  exalted  King  of  the 
kingdom  of  God,  the  worthy  object  of  the  most  reve- 
rential homage. — How  can  the  disciples  return  with 
great  joy  to  Jerusalem  ?  1.  Faith  sees  in  this  farewell 
the  highest  glorifying  of  Jesus ;  2.  Love  thinks  of  His 
gain,  not  of  its  own  loss ;  3.  Hope  waits  unshaken 
for  the  fulfilment  of  all  His  promises. — Jerusalem 
the  grave  of  the  Old,  the  cradle  of  the  New,  Cove- 
nant,— The  inward  connection  of  the  young  Church 
with  the  old  Israelitish  temple. — God's  glory  the  last 
word  of  our  narrative,  at  the  same  time  the  conclud- 
ing word  of  our  whole  gospel,  and  the  final  accord 
of  the  whole  history  of  the  world. 

The  Ascension  of  our  Lord  in  its  high  signifi- 
cance :  1.  For  Himself,  a.  the  confirmation  of  His 
words,  h.  the  clearing  up  of  the  events  of  His  life,  c. 
the  beginning  of  His  most  powerful  and  blessed  ac- 
tivity ;  2.  for  His  apostles,  a.  the  perfection  of  their 
trauoing,  6.  the  energy  of  their  labor,  c.  the  prophecy 
of  their  future ;  3.  for  His  people  all,  a.  the  Ascen- 


sion the  honor  of  mankind  (Heb.  ii.  5-9),  b.  the  way 
of  the  renewal  of  the  sinner  (the  Holy  Spirit),  c.  the 
source  of  the  joy,  rest,  and  hope  of  Christians. — The 
Ascension  a  hearing  of  the  Lord's  own  prayer,  John 
xvii.  5. — The  feast  of  the  Ascension  the  feast  of  the 
coronation  of  the  Lord.  This  coronation :  1.  The 
end  of  the  Saviour's  strife ;  2.  the  beginning  of  the 
highest  honor ;  3.  the  source  of  the  richest  blessing ; 
4.  the  pledge  of  the  most  blessed  hope. — What  sees 
the  Christian  when  He  on  the  Ascension  mom  di- 
rects his  look  believingly  towards  heaven?  (comp. 
Acts  vii.  56) :  1.  A  glorified  Son  of  Man ;  2.  an  Al- 
mighty King ;  3.  an  ever  near  Friend ;  4.  an  open 
place  of  refuge ;  5.  an  approaching  triumph.  But  to 
see  all  this,  we  must  (vs.  55),  even  as  the  first  Chris- 
tian martyr,  be :  a.  a  disciple  of  the  Lord,  b.  filled 
with  the  Holy  Spirit,  and  c.  have  our  eyes  directed 
towards  heaven. — Heaven  and  earth  considered  in 
the  light  of  the  Ascension  morn. — The  Ascension 
the  last  palpable  revelation  of  our  Lord  on  earth :  1. 
His  majesty ;  2.  His  wisdom,  a.  time,  b.  place,  c.  wit- 
nesses, d.  circumstances,  e.  consequences,  of  the  As- 
cension ;  3.  His  beneficent  faithfulness  to  His  own, 
comp.  Matt,  xxviii.  20. 

Starke  : — Osiander  : — Whom  God  sends  into  the 
holy  mmistry,  them  does  He  also  equip  with  the  ne- 
cessary gifts. — To  the  receiving  of  the  Holy  Spirit 
there  belongs  a  patient  waiting  in  prayer  and  con- 
sideration of  the  word. — Whom  Jesus  blesses,  he  is 
and  remains  blessed. — Beautiful  and  edifying  is  it 
when  parents  depart  from  the  world,  for  they  even 
tlius  bless  their  children. — Brentius  : — Christ  has  at 
His  Ascension  bequeathed  us  the  blessing,  why  do 
we  longer  fear  the  curse  ? — Bibl.  Wirt. : — Jesus  de- 
parted to  prepare  the  place.  —  Hedinger:  —  Thus 
have  we  then  a  sure  and  open  entrance  to  the  sanc- 
tuary that  is  within  the  heavens,  Heb.  x.  19,  20. — J. 
Hall  : — Rejoice,  oh  thou  holy  soul,  for  thy  last  con- 
flict also  shall  be  crowned  with  triumph. — The  fel- 
lowship of  the  Spirit  makes  a  fellowship  in  the  wor- 
ship of  God. — Servants  of  God  labor,  pray,  suffer, 
and  praise  God  in  fellowship. — Osiander  : — Jesus  is 
ours  also,  with  all  His  treasures,  therefore  let  us 
praise  and  glorify  Him  with  the  Father  and  the  Holy 
Spirit. 

Hepdner: — The  place  of  the  Passion  of  Christ 
also  the  place  of  His  glorification. — With  blessing 
did  He  come,  with  blessing  did  He  part. — How  dif- 
ferent this  blessed  parting  from  that  on  the  cross ! — 
The  apostles  showed  after  the  Resurrection  far  more 
reverence  for  Jesus ;  they  had  a  sense  of  _  His  God- 
head, therefore  we  read  here  for  the  first  time :  they 
worshipped  Him. — Worship  befits  Christ,  else  would 
He  not  have  received  it. — The  disciples  return  back, 
in  prayer  unseparated  from  Christ,  no  longer  alone. 
— Arndt: — The  Ascension  of  Christ  the  perfection: 
1.  Of  His  prophetical;  2.  of  His  high-priestly;  3.  of 
His  kingly,  office.  —  Schleiermacher  :  —  The  pro- 
mises of  the  departing  Redeemer. — Palmer: — The 
lovely  position  in  which  the  departing  Redeemer 
hath  left  us  behind  in  this  world :  a.  above  our  heads 
we  have  an  opened  heaven,  b.  above  our  eyes  a 
blessed  home,  and  c.  under  our  feet  the  way  which 
the  feet  of  the  Lord  have  smoothed  and  hallowed. — 
Ruperti  : — Why  do  we  stand  after  the  Saviour  has 
ascended  and  look  towards  heaven?  —  Schmid:  — 
What  the  earth  is  to  them  who  look  after  the  Risen 
Saviour  towards  heaven. — Why  does  the  Saviour 
point  us  at  His  Ascension  to  the  Holy  Spirit  ? — Ahl- 
feld:— The  last  will  of  our  Lord  Jesus  Christ. — 
Steinmeyer:— The  separation  through  the  Ascension 


CHAP.  XXrV.  49-53. 


405 


is  the  source  of  true  union. — Souchon  : — The  com- 
fort which  the  Ascension  of  Jesus  Christ  assures  to 
us. — ^Tholuck  : — The  refreshing  thoughts  to  which 
the  history  of  the  Ascension  leads  us:  1.  The  place 
of  His  suffering  the  place  of  His  parting ;  2.  veiled  is 
His  beginning,  veiled  is  His  exit ;  3.  the  conclusion 
of  His  ways  is  blessing  for  His  people ;  4.  He  has  de- 
parted from  us  and  yet  has  remained  to  us ;  5.  He 
remains  veiled  from  His  people  till  He  shall  appear 
in  brightness. — W.  Hof acker  : — The  significance  of 
the  Ascension-day :  1.  As  a  day  of  the  richest  and 
most  glorious  blessing ;  2.  as  a  day  of  the  grandest 
homage ;  3.  as  a  day  of  the  most  joyful  encourage- 
ment.— Harless: — The  way  to  the  blessed  under- 
standing of  the  Ascension  of  Christ. — Von  Kapff  : — 


The  Ascension  of  Christ  as:  1.  The  glorification  of 
Jesus ;  2.  of  our  human  nature ;  3.  of  our  whole  earth. 
—  Schuur: — Heart  and  soul  towards  heaven!  1. 
Here  is  darkness,  there  is  Ught ;  2.  here  is  strange- 
ness, there  is  home ;  3.  here  is  combat,  there  is  vic- 
torious palm ;  4.  here  is  sorrow,  there  is  bliss. — 
Florey  : — The  Ascension  of  our  Lord  the  crown  of 
His  glory. 

Compare  further  on  this  whole  section  the  well- 
digested  essay  of  Dr.  H.  G.  Hasse:  Das  Leben  des 
verkldrten  Evloscrs  im  Himmcl,  nach  dtn  eigeneu 
Ausspruchen  des  Herrn,  ein  Beitrag  zur  Bibl.  Theol. 
Leipsic,  1854,  and  Die  Christl.  Glaubenslehre,  heraus- 
gjegeben  von  dem  Calwer  Verein,  2  Tlieil,  2  Abthlg. 
pp.  266-286,  Stuttgart,  1857. 


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